god it is of two fortes it is to wytte the kyngedome of grace in thys worlde and the kyngdome of glorye in the worlde to come and of the kyngdome of grace S. Paule dothe speake in the. xiiii to the Romaynes in thys wyse Règnum dei est iustitia pax gaudium 〈◊〉 spiritu sancto Qui enim in hoc seruit Christo placet deo probatus est hominibus That is to saye The kyngedome of God is iustyce and peace and ioy in the holy gost for he that in thys serueth Chryste pleasethe God and is allowed with men Lykewyse the sayd Saynt Paule speakynge of thys kyngdome of grace doth in the fyrste chapiter of hys epistle to the Collossenses say thus He hath translated or caried vs frome the power or kyngedome of darkenes into the kyngedome of his derelye beloued sonne in whome we haue redemption and remission of synnes And moreouer we doo reade in the fyfte of the Apocalipse after thys maner Fecisti nos deo nostro regnum That is to saye Thou haste made vs a kingedome vnto our God For doubtles so longe as we remayne in grace god doth raygne in vs as in a spirituall kyngedome and we as his faythfull people doo obeye hym therein And as concernynge the kyngedome of glorye in the worlde to come you shall vnderstand that oure Sauiour in hys second comminge which shal be at dōes day shal giue entrance perpetual possessiō therof to 〈◊〉 elect whēhe shal say vnto them as it is 〈◊〉 Comeye the blessed of my father doo you posselle the kyngedome prepared for you before the creation or beginning of the worlde Nowe concernynge the kyngedome of the Deuyll which is cleane contrarye to the kyngdome of God that in dede is a dominion or rule and souerayntye whych the deuyll hathe in the hartes of the wycked men and women who accordyng to his pernycious wyll and entycynges doo transgresse the commaundementes of God and doo make them selfe bonde and thrass to synne wyllyngly consentynge to the denyles tentations and drawen thereby to hys seruice and holden also therein by concupyscence of the fleshe by concupyscence of the eye and by pryde of life And of thys kyngedome of the deuyll S. Paule Ephe. ii doth speake sayinge He God the father hathe reuyued you al at ones when you were deade thorough your trespasses wherein in tymes past you did walke accordinge to the course of this worlde after the prynce of the kynge dome or power of this ayre the spirite which nowe worketh vpon the children of vnbeleif Accordynge wherevnto oure sauiour also Jhon xii doeth call the deuyll the prynce of thys worlde that is to saye of all euyll and wycked people lyuynge in the worlde And in the. xli chapter of Job the deuyll is called the kynge of al proude men And forasmuche as it is not in oure power to delyuer our selues from the 〈◊〉 of the Deuyll but onelye by Godes helpe For oure perdition and vndoing is of oure selues but oure helpe and faluation is of God as sayeth the Prophete Ozee cap. 13. therefore it is very necessarye for all true christen people to make this petition incessantlye vnto our heauenly father and to beseche hym according to this doctryne of Chryste that by hys grace helpe we may escape the dominion and power of the Deuyll and that we maye be made subiecte vnto hys heauenlye kyngedome Therfore in this petytyon we dysyre God to gyue vs afore all thynges true and constant fayth in him and in hys sonne Jesus Christ and in the holye Ghoste with pure loue and charitie towardes hym and all men to kepe vs also from infidelitie desperation and malyce whyche myghte be the cause of oure destruction and to delyuer vs from dissensions couctuousnes lecherye and euyll desyres and lustes of synne and so the vertue of his kingdom to come to reigne within vs that al our heart 〈◊〉 and wyttes wythall our strength inwarde and outwarde maye be ordered and directed to serue GOD to obserue his commaundementes and hys will and not to serue our 〈◊〉 the fleshe the worlde or the Deuyll We desyre also that this kingdome ones in vs begonne maye be daylye cucrcased and goo forwarde more and more so that all subtyll and secrete hate or slouth whych we haue to goodnes be not suffered to rule so in vs that it shall cause vs to loke back againe and to fall into synne but that we maye haue a stable purpose and strenghte not onelye to begynne the 〈◊〉 of innocencye but also to procede ernestly furthe in it and to perfourme accordynge to the sayinge of Saynt Paule Colosse i. where he prayeth that we maye walke worthelye pleasynge god in all thynges beyng fruitefull in all good workes growynge and increasynge in the knowledge of god Also Eph. iiii he doth saye Worke and doo the truth in charite and increase and goo forwarde in Christ. Therefore in this prayer desyrynge the kyngedome of god to come we requyre also that we beynge alredy receyued and entred into the kyngdom of grace and mercye of god may soo contynue and perseuer therein that after this lyfe we may come to the kyng dome of glorye whych endureth for euer and thys is that greate and feruent desyre where with good men beyng mortyfyed from worldely affections haue bene and be alwayes kyndled and enflamed as appeareth by Saynte Paule when he sayd Philip. I woulde be losed from this bodye and be with Chryste and he sayth Rom. eyght We that haue receiued the firste fruites of thy spyryte doo wayle and mourne in our selues 〈◊〉 and loking to be delyuered from the mortalitie miserles of this body into the glory of the children of God 〈◊〉 Thexposition or declaration of the thyrde petition whyche is Thy wil be done in earth as it is in heauen AFter that in the seconde petition we doo aske of God oure eternall father that hys kyngedome of grace maye come vnto vs in thys worlde that we maye finallye come to hys eternal kyngdome in heauen whyche is the hyghest degree of mans filicitye there doth by ryghte order folowe thys thirde petition wherein we doo aske of God oure eternall father that hys wyll maye be fulfylled here in earthe by the fulfyllynge and kepynge of hys commaundementes whyche is the best and mooste perfecte meanes to procure vnto vs the foresaide highe degree of our felicytie And for the better and playner vnderstandynge of thys thyrde petition you shall note that by disobedience and synne of our fyrst father Adam we be as of our nature onelye without the grace of God vnhable to fulfyll the wyll and preceptes of God and so are enclyned to loue our selues and oure one wylles that we canne not hartely loue neither god nor man as we oughte to doo And therfore we being once chrysten men it is requisite for vs to praye that lyke as the holye aungelles and saynctes in heauen in whome GOD reygnethe perfectlye and holye
iustification and al other benefites which Chryst by hys passion hath meryted and deserued for vs yet neuerthelesse the same be also the workes of the hole Trynitie and be not to be seperated in any wyse although Scripture commonly doth attribute them vnto the holy Ghost For in lyke 〈◊〉 dothe Scrypture artribute power vnto the father and wysdome vnto the sonne whyche neuerthelesse be common vnto all three FINALLY ye shall note the maner of the speache here in thys article where it is not sayde I beleue the Ghost or spirite but it is sayd I beleue in the holy Ghost and so holy is adioined vnto the Gost whiche is done not onely to declare that here is not mente of euery thynge that is or maye be called a spyryte or a Ghost but here is onely ment of that spyryte whyche by excellencye and by peculyer name in Scrypture bothe is and so also called the holy spyryte or Ghoste which is the thyrd person in Trynytie and therefore thoughe manye tymes in Scrypture an incorporall thing is called a spyryte and also both Angels and the myndes of men dyuerse tymes haue that appellation or name yet here aswell for the sayde peculier name as by a certen excellency the sayd thyrd person in trinytie is called the holy spyryte or holy Ghost for he it is that doth make holye or sanctifye all creatures that are called holye ¶ Thexposition or declaration of the ninthe Article of the Crede which is The holy Catholyke Church IN these fewe wordes of this nynthe Article foure thynges are to be considered fyrste what heare is ment by thys worde Churche Secondely whye or for what cause the same Churche is called Holye Thirdely why it is called Catholyke And forthely what it is To beleue the holi Catholike Churche Concernyng the fyrste ye must vnderstande that thoughe in oure Englyshe tonge we by thys worde Churche sometymes do meane the place wherein the word of GOD is commonlye preached and the sacramentes mynistred and vsed yet in this present article it dothe sygnyfye the hole multitude of people which being called of GOD do come to one fayth one doctryne the selfe same Sacramentes accordyng to the Apostolyke and catholyke tradition in an indiui sible bonde or knotte of concorde and vnytie whether the sayde multytude be of the cleargye or of the laytie Concernyng the seconde ye shall consyder that albeit in the sayd church or multitude of people there be many euyll men many synners many that tourne by true penaunce to grace and sometymes yet do fall agayne some after theyr tourne by true penaunce styll perseuer and contynue in goodnes manye also that fall and neuer ryse agayne so that spottes blots and imperfections doo appeare 〈◊〉 in thys Churche and manye tymes in the more parte thereof yet neuerthelesse because the callyng is of it selfe holy the caller also most holy and the ende of callynge holynes it selfe with this 〈◊〉 that the people soo called do prosesse holynes aud make a bodye where of the cheife headde our Sauiour Chryste is mooste holye or rather holynes it selfe by the merytes of whose 〈◊〉 the sayde people are releued and nouryshed with the seuen holy sacramentes and be in theyr callyng endued with moste speciall holy gyftes and gra ces of almyghtye God beynge authoure thereof and fynally by hys holy spyryte are directed and gouerned in the saine so longe as they by folowyng theyr concupyscence the Deuyll or the worlde do not fall from that state For these causes I say the Church is called Holye takyng this name Holye of that that Chryste the highe headde thereof is Holye God the caller Holye The profession and callynge Holye the ende Holynes whych of very dewty ought to be in all them that be called and is in dede ' in suche members as doo continue and perseuer in that holye callyng Touchynge the thyrde ye must vnderstande that thys worde Catholyke being orygynally taken out of the Greke toungue and nowe vsed in oure Englyshe tongue is asmuche to saye as vnyuersall or whole And forasmuch as God of hys goodnes dothe call al people as is afore withoute all acceptyon of 〈◊〉 or acception of Countrye therefore thys Churche is called Catholyke in asmuch as all people of all maner of estates of all places and countryes throughout the hole worlde may professyng the foresayd one fayth one doctrine and the selfe same sacramentes accordyng to the sayd Apostolique and catho lyke tradition be of thys Catholyke churche and cōtynue in the same excepte they wyllyngly by heresy scysme do goo out of it or for other theyr offences be cut of and cast oute thereof And here by the waye is to be noted that althoughe in the worlde ther be manye particuler Churches and seuerall multytudes of people hauing the sayd fayth the sayd doctryne and the selfe same Sacramentes accordynge to the sayde tradition and therefore are commonlye called euerye one of them catholyke yet they all together make but one catholyke vniuersall Churche of whyche one catholyke vniuersall Churche al the rest be called catholyke as beynge partakers and members of the sayd one catholyke vniuersall Church and fully agreing in al necessary poyntes with the same And nowe as concernyng the fourth whyche is What it is To beleue the Catholyke Churche Ye shal vnderstand that to beleue the Catholyke Churche is not onelye to beleue that here in earthe is and shal be continually to th end of the worlde such a holy catholyke Churche as before is declared commonly called the Church Mylytante but also to gyue credyte and beleife vnto the whole Doctryne fayth and religyon of the sayd Church And for the farther vnderstanding of thys whole article here maye moost frutefully and verye well to the purpose be brought in one most notable place of S Augustyne wryten vpon this same article of the Crede in his clxxxi sermon de tempore where he sayeth in thys maner Sciendum est quod Ecclcsiam credere non tamen in Ecclesiam credere debemus qui Ecclesia non Deus sed domus dei est Catholicam dicit toto orbe diffusam quia diuer sorūhaereticorum ecclesic idio catholicae non dicuntur quio per loca atque per suas quasque prouincias cantinentur Haec uero a solis ortu usque adoccasum unius fidei splendore diffūditur Nullasunt maiores diuitiae nulli the sauri nulli honores nullae huius mundi maior substantia quam est cacholicafides quae peccatores homines saluat saecos illuminat infirmos curat Cate chuminos baptizat fideles iustificat poenitentis reparat iustos augmentat martyris coronat clericos ordinat sacerdotes consecrat regnis celestibus preparat in aeterna haereditate cum Angelis sanctis communicat Quisquis ille est 〈◊〉 ille est Cristianus nonest qui in Christi Ecclesia non est Solaquippe est perquam sacrificium dominus libentur accipiat sola quae pro errantibus fiducia
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
is wrytten Ex uerbis tuis iustificaberis et ex uerbis tuis condemnaberis That is to saye Of thy wordes thou shalt be iu stified of thy wordes thou shal be condēned Fourthlye fynallye ye shall note that in the xx of that 〈◊〉 calipse it is written of all lyers thus 〈◊〉 erit 〈◊〉 no ardenti igne et sulphure quod est mors 〈◊〉 That is to say Their parte shal be in the lake or pole that dothe burne wyth fyre and brimstone which is the second deathe 〈◊〉 Thexposition or declaration of the tenthe commaundement whyche is Thou shalte not couet thy neygheboures house nor desyrethy neighboures wyfe nor hys seruaunt nor his mayden nor hys oxe nor his asse nor any thing that is his FOr the better vnderstandyng of this tenthe and last commaundement ye shall note that as the fyfte commaūdement whyche is the fyrste of the second table vnder the names of father and mother are vnderstanded al supe 〈◊〉 rs and as in the syxt commaundemente vnder the name of kyllynge is vnderstanded all wrathe reuengynge and as in the seuenth commaundement vnder the name of adulterye is vnderstande all vnchaste lyuynge and as in the eyght commaundement vnder the name of thefte is vnderstande al deceitfull dealynge wyth our neighboures and fynallye as in the ninth commaundement vnder the name of false wytnes is vnderstande all misuse and vntrue vse of our tounge So in thys tenth and last commaūde mente vnder the name of desyrynge of an other mans wyfe seruaunte and goodes is vnderstande all maner of euyll and vnlawefull desyre of anyething Yea and as in thys precepte all euyll desyres are forbydden euen soo in the same are imployed and commaun ded al good desyres and the perfect obedience of our heartes vnto Gods wyll in all payntes whyche althoughe we shall not fullye and absolutelye attayne vnto whyle we be in thys lyfe yet thys commaundement doth bynde vs to enforce and endeuour oure felte there vnto by continuall fyghtynge and resysting agaynst concupiscence euyll lustes or desyres 〈◊〉 as by them man is contynuallye tempted to euyll dede and vytyouse lyuynge 〈◊〉 wytnesseth Saynt James in the fyrste chapyter of his Epystle where he sayeth thus Nemo cum tentatur dicat quoniam a deo tentaturdeus enim intentator 〈◊〉 est ipse autem neminem tentat Vnusquisque vero 〈◊〉 a concupiscentia sua abstractus et illect us de 〈◊〉 concupiscentia cum conceperit paret 〈◊〉 That is to saye Let no man say when he is tempted to euyll that he is tempted of God for god temptethe not to euill neither tempteth he anye man but euerye man is tempted drawne and allurcd of hys owne concupyscence Than whan concupiscence 〈◊〉 conceyued it bryngeth fourthe synne This concupyscence wherof the apostle Saynte James doth speake whyche is a motion stirringe prouokynge or alluringe of man to synne is routed in man from his infancye and contynually doth remaine in hym more or lesse duryng the hole state of thys mortall lyfe be he neuer soo perfyte and yet is it no synne so longe as he doethe not delyte therin and consent therevnto And therfore it is wrytten in the seuententh chap. of Ecclesiasticus in thys maner Post concupiscētias tuas non eas That is to say Doo thou not goe after thy concnpyscences and in the same chapter it foloweth Si praestes animaetuae concupsicentias eius faciette in gaudium inimicis tuis That is to saye If thou perfourme or fulfyl to thy soule her concupiscences or lustes she wyl make the to be a reioysyng stocke to thy enemyes So that though we do feele in oure selues a motion or suggestion to 〈◊〉 eyther by euyl thoughtes remembraunce sighte hearyng smelling tastyng and touchyng or by anye euyll counsayles geuen vnto vs by our enemye or any other yea and though we begynne to haue some pleasure in the said motion or suggestion yet yf we doo incontynentelye refrayne our wyl so that it do not consent or graunte therevnto we then not onelye doo not commytte anye deadely synne but we please God in so resistyng and suppressyng such concupyscence and by thys maner of resistynge we shall also put to flyghte oure enemye the deuyll in hys most crafty or violent assaultes agaynste vs accordynge to the comfortable encoragynge and promyse of almyghtye God declared by hys Apostle Saynte James in the fourthe chapter of hys Epystle where it is wrytten Resistite diabolo 〈◊〉 〈◊〉 Appropinquate deo appropinquabit uobis That is to saye Resyste the deuyll and he shall or wyll flye from you drawe you neare or approche to God and he wyll approche vnto you And agreable herevnto sayeth Saynte Paule in the vi chapyter of hys epystle to the Romaynes Let not synne reigne in your mortall bodye that you obey the concupiscences thereof But here may be moued a question what shoulde be the cause that cōcupiscence beyng the mother and nouryce of synne shoulde remayne in a chrysten man or woman after baptysine or penaunce howe good howe holy or perfecte soeuer they be seyng it semeth to be an impediment to do the lawes of God perfectlye and full force to be agayne the wyll of good folke who woulde fayne be quite of it and canne not and therefore doe lament and mourne daylye for the contynuall encombraunce they haue by it for aunswere to whych question no doubte ye shall knowe that almyghtye God by hys ryghteous iudgemente and infinite wysedome doeth permitte concupiscens to remayne in vs after Baptysme and penaunce not for oure euyll or bynderaunce but for oure good and furderaunce not to oure destruction but to be to vs an occasion of saluatyō For none shal be crouned in heauē with honor glorye excepte in thys lyfe they gette the victorye 2 ad Timoth. 2. and vyctorye they can not get excepte they fyght stoutly and manfully and no man doth fyght but wyth hys enemy So yf there be no enemye there is no battayle yf no battaile no victorye yf no vyctory no Crowne for thys cause god hath permytted concupyscence to remayne in vs that we through grace ouer commynge the same maye obteine the crowne of glory in heauē And that you may the better auoyde the daunger of concupyscence being alwayes so busye with men we wyll here declare vnto you foure specyall meanes greately aydyng to the auoydyng of the sayde daunger The fyrste is to vse earnest prayer the second to forbeare al occasions of synne as to flye euyll companye and to haue regarde to the vse of oure senses by whyche as by wyndowes death dothe enter into oure soule arcordynge to the saying of Job in his xxxi chapter Pepegifoedus cum oculis meis ut ne cogitarem quidem de uirgine That is to say I haue made a couenaūte wyth myne eyen that I woulde not once thynke of a Uyrgyn The thyrde is to tame our fleshe and to kepe it vnder and brynge it vnto bondage accordynge
sayd to thē Ecce ego vobiseū sum omnibus diebus vsque ad cōsummationē seculi That is Behold I am with you at al tymes euen to the ende of the worlde Wherefore we maye playnly see that the holy ghoste beyng promised to the Apostles to abide for euer and to the very ende of the world was promised and giuen to them and to their successours in the churche where he doth and shal abide for euer Now forasmuche as the holye ghoste is the gouernour and ruler of the catholyke churche we ought there onely and in no other corner to searche the true vnderstandynge and discernynge of the scryptures And for thys cause the aūcient fathers were they neuer so godly so well learned yet woulde they neuer presume vpon theyr owne iudgements but euer referred them selues to the vnderstandyng and interpretation of the catho lykechurche before them Therfore the godly lerned and ancient father 〈◊〉 wrytyng agaynst schismaticall here syes sayeth thus Quid enim si qui de aliqua modica questione disceptatio esset nonne oporteret in antiquissimas recurrere Ecclesias c. that is to saye but what and yf there were contention concerning some smal que stion were it not necessarye to returne to the mooste auncient churches and immediatly after he sayeth Quid autem sineque apostoli quidem scripturas relis quissent nobis 〈◊〉 〈◊〉 ordinem sequitraditionis quam tradiderunt hijs quibus committebant Ecclesias what sayeth thys holye father yf the Apostles had lefte to vs no scripture at all had it not bene necessarye to folowe the order of that tradytion whyche they delyuered to those to whome they dyd bequethe the churche Alas good people how farre are many in these dayes gone from thys olde and aunciēt rule this blessed martir here exhorteth or rather commaundeth that yf any smal dyscorde thoughe it be in a matter of lytle importaunce doo chaunce that we woulde not accordyng to our 〈◊〉 iudge therein but though we haue no scripture for the same yet saieth he we ought to folowe kepe and obserue the tradition of the auncient churches Where as in these late dayes the impudent 〈◊〉 baue taught the zely people that euery man should and maye be a iudge of controuersyes and that we oughte to obserue no tradition nor ceremo nye other than we fynde in the holye scripture Of such the same holy Ireneus dooeth speake thus after many other notable lessons to the same purpose Omnes autem hij decidunt a veritate et 〈◊〉 quidem alienum 〈◊〉 afferentes ad altare dei idest altenas doctrinas a celesti igne conburentur c. All these sayeth he doo fal from the trueth and the heretykes truelye bryngynge straung fyre to the aulter of God that is to saye straung doctrine 〈◊〉 brent with the heuenly fyre With such lyke thrratnynges in the same place to those that disobey the 〈◊〉 of the churche Lykewyse saynct Augustyne speakyng of the baptysine of chyldren and now that sacrament can profyt them seyng many die before they know the effecte of the same affyrmeth that the faythe of those that brynge the chylde to christenynge shall profyte the chylde that is brought but for his proba cion he bryngeth thus Hoc commendat ecclesie saluberrima 〈◊〉 thoritas This thing the mooste holsome aucthoritie of the churche doethe commende And euen wyth lyke reuerence the same saint Augustyne dooth many tymes submytte all hys iudgments and workes to the catholyke churche And fynally to declare hys iudgemene concernynge the aucthoritie of the catholyke church He sayeth hus Ego 〈◊〉 〈◊〉 non 〈◊〉 nisi me catholicae Ecclesiae 〈◊〉 〈◊〉 that is to saye Truly I would not beleue the Gospel onles that the aucthoritye of the catholyke churche did moue me thereto And we ought here to consider that after the ascension of our sauiour Christe for the space of certayne yeares there was no gospell at all wrytten but all thynges concernyng the faythfull christians were 〈◊〉 and gouerned by the disciples of Christ being than the heades of the church Afterward we rede that dyuers of the dysciples of Chryste dyd wryght Gospelles as sainct Bartylmew Nicodemus and an other Gospel was called Euangelium Nazarcorum̄ But the aucthoritie of the church did onely admite those 〈◊〉 euangelistes which now the whole churche dooth retayne Whyche thing myght wel seme mar uelouse seynge that bothe sayncte Bartylmew and Nicodemus were present and dyd see the woorkes of Chryst and also dyd here hys doctryne where as sainct Luke dyd learne hys gospel of saincte Paule and other and so kewyse dyd S. Marke but hereby it doeth moost playnly appere that the catholike 〈◊〉 onely hath thys hye aucthorite to 〈◊〉 scriptures and that scriptures allowed by that church should not be refused of any particulare persons Nowe therfore seynge that the catholyke churche bothe hath delyuered to vs the scrypture and in all ages and times hath bene taken of al Godly lerned men for the true iudge therof I exhort and beseche all you good christen people that in all doutes 〈◊〉 and 〈◊〉 ye would resort to that 〈◊〉 churche and there learne what the 〈◊〉 church hath beleued aud taught 〈◊〉 time 〈◊〉 time concerninge doutes or controuersies and 〈◊〉 wyth lowly and meke hartes ye wyll so doo surely the ho ly ghoste wyll instructe you he wyll comforte you and he wyll leade you into al trueth But yf in such case ye will fly from the catholyke church ask coū sell of your selues or of any that doth swarue from the sayde churche than for so much as the holy gost is not your gyde you shall fall from ignoraunce to errour and from doutyng and dysputing to plaine herely and so from one to another to the vtter con fusion of both body and soule Yet besides this gret authoritie of the churche whereof you haue hearde there is an other gyuen by God of moost hye excellencye that is power to forgiue and pardon the pe nitent synner and to punyshe and correct the obsti nate or fro warde synner which power and auctho ritie as it was fygured in the preesthode of the olde lawe as in Iudgyng of leprose persones and in punyshyng to death those that did not obey the preeste euē so is it giuen by our sauiour Christ in very dede in the 〈◊〉 to his Apostles and to all theyr succes soures For after that oure sauiour had rysen from death he came amonges hys Apostles and brethed vpon them and sayde Accipite spiritum sanctum quorum dimi seritis 〈◊〉 dimittuntur eis et quorum retinueritis 〈◊〉 sunt That is take you the holy ghost whose sinnes you shall forgyue they are forgyuen to them and whose synnes you doo retayne they are retayned Whyche authorite by 〈◊〉 woordes gyuen by Christ though some hath or doo contemne and set at noughte yet sainct Cyrill byddeth them cease to
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
wisdome c. And hereby ye doo playnelye perceyue that in thys petition our sauioure teacheth vs not onelye to aske our heauenlye father for dayly sustenaunce of the bodye but also to aske for the sustenaunce of the soule ¶ The exposition or declaration of the fyfte petition whych is And for geue vs oure trespasses as we do forgeue them that trespasse agaynst vs. FOr asmuche as the end and scope of all prayer is onelye to obtayne thynges which are good or to be pourged preserued or delyuered from thynges whiche are euyll And that thys oure Lordes prayer is not onley a moste perfecte fruiteful and ample prayer in sense but also a moste perfecte fourme where by all maner of prayers eyther in parte or in the hole are framed or shapen Therefore after the former foure petitions in whyche we doo aske all that good is there doeth folowe in verye good order the other three petitions in whyche we doo aske the auoydynge of all euyll as fyrst of synne commytted and payne due to the same it beynge the greatest euyll of all euyls Secondlye of tentation whyche is the chiefe meanes whereby man is induced to synne Thirdelye and lastlye we do aske the auoydynge of all other thynges that may be hurteful dammageable or 〈◊〉 vnto vs and especially for the auoydynge of the deuyl who is to vs mooste daungerouse And the order of the three laste petitions of the 〈◊〉 noster beynge thus opened vnto you mete it shall be nowe to entreate of the fyrste of them whiche is Forgeue vs our trespasses as we forgeue 〈◊〉 that do trespasse againste vs. In whych peticion we haue two proffitable lessones geuen vnto vs. The fyrste is that we should lerne alwayes to be lowlye and meke in harte consideryng that we are all synners in the syghte of God Sainct Iohn so testifyeng in the fyrste Chapiter of hys first epystle and saying If we saye that we haue no sinne we do begyle our selfe and there is no veritye or truthe in vs whervnto agreeth Salomon in the. xx of hys prouerbes sayinge Who can saye my harte is cleane and I am pure from synne And agayne he sayth in ye. iiii of Ecclesiastes There is no manne so good vpon the earthe but that he synneth And moreouer in the. 24. of the pronerbes he sayth Aiuste man shall fall seuen tymes a daye and shall ryse agayne By consideration of whyche our owne infirmitie 〈◊〉 to synne we shoulde humble our selues in the syghte of God knowing as Saint James doth saye in the fourth chapiter of hys epystle God will resiste the proude and 〈◊〉 the humble 〈◊〉 doth giue grace The seconde lesson whyche we shoulde learne in this petition is that the forgyuyng of other mens offenses done agaynste vs is a cause meanes to obteyne remissyon of our synnes at Gods handes accordyng where vnto our sauyoure sayeth in the. vi of Luke Forgeue and ye shal be forgeuen And in the sixt of Mathewe he sayth 〈◊〉 you forgyue to men theyr offences than shall youre heauenlye father forgeue you your offences and synnes But yf you do not forgeue men neyther shall your father forgeue you youre synnes And moreouer in the. xviii ' of Mathewe it is wrytten howe when Peter came to our Lord and demaunded of hym howe oft he shoulde forgeue hys brother whyche had offended hym and whether it was not sufficient to forgeue hym seuen tymes Oure Lorde answered hym and sayde I tell the Peter that thou oughtest to forgeue him not only seuen times but seuentie times seuen times Meanynge thereby that from tyme to tyme we must continually forgeue oure brother or neygheboure wyth all our hearte althoughe he trespasseth agaynst vs neuer so often And Chryste also in the same place declareth the same by a parable There was sayth Chryst a kynge which callyng hys seruauntes vnto an accompte and fyndynge that one of them did owe vnto hym the summe of tenne thousand talentes and had it not to pay he cōmaunded that the saide debtor his wife and his children al that he had 〈◊〉 be sold but when the debtour came vnto the kyng praied him on his knees to haue paciēce whim promising him to pay al the king had pitie of him forgaue him the hole debte Nowe it fortuned afterwarde 〈◊〉 thys man beinge thus acquited mette wyth an other of his felowes that ought hun but one hundreth pence and wyth violence almooste he strangled hym and sayde vnto him Paye that thou owest And the sayde seruaunte his felowe fell vpon his knees and prayed hym to haue pacience promysinge to paye all but his felowe woulde not but caste him in to prison vntyll all was payed And whan the reste of his felowes seinge this crueltye had tolde the kinge thereof the kynge furthwith sente for this cruell felowe and sayde to 〈◊〉 O wycked man I Forgaue thee thy hole debte at thy sute and request it shoulde therefore haue beseemed the to haue shewed like compassion vnto thy felowe as I shewed to the. And the kinge beynge sore dyspleased with this crueltye committed hym to tormenters that shoulde roughelye and straitelye handle him in prison tyll he hadde payed the whole debte Upon this parable Chryst inferreth and sayeth Euen so shall your heauenly father doo wyth you if you will not forgeue euery one of you his brother from the hearte Thus it appeareth playnelye that yf we wyll be forgeuen and wyll escape euerlastynge dampnatyon we muste putte oute of oure hearte all rancoure malyce and wyll to reuenge or to satysfye oure owne carnall affections referrynge the punyshmente of the offenders whyche in theyr offences haue transgressed the lawes of God or of the prynce to the order of Justyce where of vnder God the prynces and rulers be ministres in earthe in whyche doynge we vtterlye forgeue our owne priuate grudge and dyspleasure And yf anye peraduenture wyll thynke it to be an harde thynge to suffer and forgeue hys enemye whyche in woorde and deede hathe doone hym anye displeasures lette hym consyder agayne howe manye harde stormes oure Sauyoure Chryste suffered and aboode for vs what were we when he gaue hys moste precyous lyfe for vs but horryble synners and hys enemyes Nowe mekelye tooke he for oure sake all rebukes mockes byndynge beatynge crounynge wyth thorne and the mooste approbryouse death It is vndoutedlye aboue oure frayle and corrupte nature to loue our enemyes that dooe hate vs and it is a deade of greater perfection then man hath of him selfe but GOD that requireth it wyll gyue grace that we maye doo it yf we aske and seke for it And therefore in thys petition oure Sauyour Christ teachethe vs to aske thys grace of our heauenlye father that we maye forgeue vs our enemyes and that he wyll forgeue vs our trespasses euen soo as we forgeue them that trespasse agaynst vs. It is farther to be noted that to forgeue oure brother hys faulte is also to praye to GOD that he