sonne of God is gotten aske not the maner how for the angels cannot tel The Prophetes were ignorant thereof Esay saith his generation who can declare as who should say no creature We muste beleue it and reason no farther in it Not that the father is elder then the sonne neyther of greater power but that like as the fyre is not without heate neither the sunne in the fyrmament without brightnes so was the father neuer without the sonne neither had any power to do any thing but y t the sōne had y e same power to do the same like him and so hath the holy gost the third person in trinitie product and brought forth by the will of the father and of the sonne coeternally with the father with the sonne Almightynes of power is here applyed to the person of the father by appropriation although it agre to the almighty sonne to the almighty holy gost not three almighties but one God almyghtie And by this that we beleue him to be almightie we haue a great comfort and lighte to beleue all the articles that folowe in our creede for if he be almighty he may make heauen and earthe of nought he may make a man to be borne of a virgin he may forgiue synnes and giue life euerlasting Maker of heauen and earth maker by creation that is to say without any matter or stuffe to make it of That a man maketh he maketh of somewhat or of some stuffe therefore he can be no creatour but almighty god made heauen and earth of nothing therefore he is iustly called the creator of heauen and earth What is here to be vnderstande by thys woorde Heauen there be two opinions for which ye shall first vnderstand that heauen is called one maner of wise the empiriall heauen aboue the starrye skye and aboue all the orbes that moueth there in which is neyther place nor vacuitie neyther time but onelye thinges leading a most blessed life Thys farre Aristotle dreamed and discussed primo de celo mundo and it agreeth with holy scriptures and with holy doctours there putting the felicitye of Aungels and men that shall be saued in the fruition that is to say in the clere sighte and loue of God ther most aboundantly shewing his glory This the prophet in the psalme calleth the kyngdome of GOD saying to God of the same Thy kingdome is the kingdome of all worldes as who should say whatsoeuer nomber of yeares can be thoughte or spoken of thys kingdome passeth it for this king almighty God was neuer wythout a kingdome by which it semeth to be eternal and euerlasting for it is the very clerenes of God coeternal with him and not created with other visible creatures and to thys were admitted and receiued the holy angels after their creation for so long space and such durance as God knoweth best afore that he made heauen and earthe that Moyses spoke of And of this minde is Saynte Basile as appeareth in the first homilye of hys exameron Heauen is taken an other waye for the bodies aboue as Sunne Moone Sterres with the orbes and circles there Heauē is called also the thirde maner all that is aboue the earth and so the sayde bodies aboue with the speires of the fyre and of the ayre be compriseed vnder one name of heauen so it is taken in the psalme when we say the birdes of the heauen for the birdes of the ayre And after this opinion so taketh Moyses this word Heauen when he saythe that in the begynning God made heauē earth And by the Earth there is to be vnderstande the water and earth together whiche as then were not dysseuered and diuided tyll the thirde daye when the earth first appeared drye The seconde opinion which is more comon taketh this worde Heauen for the empiriall heauen replenished and fulfilled with the glorious companye of Angels whiche was made together with the earthe vnderstandynge by the Earthe the firste vnfacioned matter or stuffe of which almighty God made disposed and garnyshed al other kindes of creatures that may be sene or feled as wel in the firmament aboue as vnder it to his owne glorye to do seruice vnto man Therfore we haue great nede to take hede that vsing Gods creatures for our profite or pleasure we in no case dyshonoure God vsing thē contrary to his honour contrary to his pleasure intent that he made them for THe seconde article saynte Iohn Euangelist layd to this shotte or gathering which is this And in Iesu Christe his onelye sonne our Lorde euer repeting this word And I beleue so that this is the sentence And I beleue on Iesus Christ his onely sonne our Lord. The second persone in trinitie the coeternall sonne of the father knowing afore the worlde beganne the syn of Adā of the miserable case that mā shuld com to was determined to saue mākinde frō the danger of the same therfore he was euer worthi to be called a sauiour Iesus is as much to sai as a sauior thē this name was his for euer it is y e name that y e father gaue him by productiō in his godhed was newly diuulged published bi the angell to our blessed Lady his mother afterward to his foster father Ioseph with y e interpretacion of y t name saying Ipse eni saluū faci po s. a pec eorū For he shall saue the people from their synnes which onely God can do and none other ▪ Gods pleasure was that the same name that he had in his Godhed should also be his name in his humanite for his humanitie was the instrument and mean by which he wrought and perfourmed our saluation and redemption Iesus and Christ signifieth one person that was borne of the virgine Mary yet there is some difference betwixte the names Iesus is his proper name as we say Hēry Thomas Roger or suche like Christ is the name of a sacrament as sainte Austine speaketh or of an office super epist. Io. tract iii. as we say a king a prophet a priest Christ is as much to saye as anoynted and he was anoynted before all other men by the chiefest oyntment which is the holye gost one God with him and with his father of which oyntment the anointyng with oyle is the sacrament and signe It foloweth his onely sonne which as saint Peter writeth was not declared by any fables But by that that he with Iohn Iames sawe and hearde on the holye hill where Christ shewed them the maiestie of his glorious body as it shuld be after hys resurrectiō because they shuld not fear nor wauer when they saw the miserable processe of his painful passiō Therfore sayth he ii Pet. i. Christ toke of God the father honour and glory by a voyce comming downe to him from the great doynge glorye after thys maner this is my welbeloued sonne in whom I haue pleasure gyue eare vnto hym And Christ in manye
swadeth that we oughte to be of cleane life and in all oure conuersation to liue in feare while we be dwelling as tenauntes at wil here in this worlde This he perswadeth by consideration of the price that was paid for oure redemption or raunsom out of the deuils dauÌ„ger out of our former conuersation noughtye liuing which price was neither gold nor siluer nor any such corruptible substauÌ„ce as is vsed amoÌ„ge men to redeme mens offeÌ„ces or to make ameÌ„ds for faultes or harmes done amoÌ„ge men but you were bought deliuered froÌ„ your noughty liuiÌ„g from your vaine and folish conuersation by the precious blud of Christ offred for vs on y e crosse like a moste pure and cleane lambe without spot or blemishe and neither groned nor grudged so sufferinge no more then the lambe doth when he is ledde to the slaughter house We must no more nowe thinke oure selues vile or little worth for once we pleased oure Lorde God so well that he chose rather to die for vs then he would lose vs it can be no smal thinge of valure that God was content to pay his owne bloude for By his precious bloud you were deliuered from your vaine and folysh conuersatioÌ„ that you learned by your fathers traditions by your fathers teachinge They that S. Peter writte to some were of the Iewes and some were of the Gentiles as I declared in the beginninge of this Epistle They that were of the Iewes had learned of their fathers to leaue the true vnderstandinge of the lawes of God and to folowe certaine precepts and rules of theyr traditions and teachinge as to let theyr owne parentes die for hunger to bestow theyr goodes in offeringe at the Church â–ª Mat xv not that Christe forbiddeth to helpe the ministers of the Churche but that when thou mayste helpe both thou shouldest so do but yf thou be not able to do both se that thou fayle not to do thy dutye to thy parentes cherysshinge and helpinge them for this is thy bounden duetie And also the curious and prescise obseruaunce of the Iewes ceremonies may be vnderstand by these fathers traditions whiche were but vayne and lytle good did to the soule for they gaue no grace to the soule but specially after the publyshing of Christes Gospell they seassed and did no good but muche hurte to the soule They that were of the Gentilles were brought vp as their fathers were in Idolatrye and taught to worshippe Idolles false Goddes whiche in dede be thinges of naught and verye nothinge as sainte Paule saieth .i. Cor. viij .x. Nowe to our purpose they were taught by their fathers and bringers vp to worshippe that for a god and to geue it diuine honour that was no God were brought vp in a folishe trade and in vayne conuersation by their fathers lore tradicions and teachynge froÌ„ such vayne conuersation wee were redemed not by money but by the precious blud of the lambe our Sauiour Christe most immaculate and vndefowled froÌ„ all sinne original actuall He was knowen sayeth saint Peter and appointed of God afore the worlde was made that he shold redeme vs And he was declared and knowen plainly now in the latter dayes And towarde the ende of the worlde for our sakes and to saue vs that by hys instruction published and spredde abrode among vs by the preachers of hys Gospell be made faithfull beleuers on almightye God whiche raised oure saide sauiour Christe from death to life againe and gaue him glorie at his resurrection and also at his glorious ascention because you shoulde truste to to haue like glorye by him And al this was not for anye indigence or neade that he hadde to be so exalted but for oure sake that so sayeth Sainte Peter your fayeth myght be on God and your whole hope and truste in GOD that you maye receiue like glorye of GOD. Because saint Peter sayeth that the misterye of Christes incarnation of his passion by whiche we shold be redemed was knowen afore and appointed afore the worlde was made You must vnderstaÌ„d that this that saint Peter saieth of the eternall predestinacion and foreknowledge of the second person in Trinitie the sonne of God to be incarnate was not onely for the redemption of man from the preuarication and offence of Adam but althoughe Adam hadde neuer offended yet notwithstandinge the sonne of GOD woulde haue be incarnate takynge the nature of man vppon him to beautifye in hym selfe the whole man aswell the outwarde man as the inwarde man that so mankinde Siue ingrederetur siue egre deretur pascua inueneret Whether he should come in by his wit or did go furth by exteriour senses he shoulde euerye waye finde pasture feadynge and refresshynge pasture within by knowledge and contemplation of the Godheade to the comforte of the reason pasture outwarde in the flesshe and bodye of our Sauioure to the comforte of the exteriour senses For if Adam hadde not sinned but hadde stande stedfast in the state of innocencye he shoulde at the laste haue bene translated from Paradyse into the glorye of Heauen and so shoulde all his posteritie wythout anye deathe by the onely wyll or desyre of mynde where his glorye shoulde haue bene verye leane and bare yf no exterioure sense shoulde haue hys owne delectation in the thing that he is exercised in as the syghte in seinge or the touchyng in felyng the eare is in hearing Therefore to satisâ—ye bothe the reason and the sensible powers it was necessarye that GOD shoulde haue a bodye and shoulde be made man that he myghte be perceyued by the senses as wel as by the wyt And to such beatitude ioye wee were appoynted and chosen in Christe afore the makinge of the worlde as the Apostle sayth Ephe. i. Benedixit nos in Christo Iesu sicut elegit nos in ipso ante mundi constitutionem God the father hath blessed vs in Christe as his lymmes or membres like as he hath choseÌ„ vs in him afore the makyng of the worlde so that the chosynge of Christe GOD and man in one persone was presupposed and went afore the chosing of vs hys membres to be incorporate vnite and ioyned to him by faith grace as one body with hym Like as the builder first intendeth a house of thys fashion or that fashion then intendeth to prouide tymber lyme and stone and workemenne to make his house Therefore sayeth the Apostle that GOD chose vs in Christe Firste chosynge Christe to glorye inestimable and then consequentlye and secundarily hee chose vs in him as hys membres to be glorified in hym and with him and by hym And therfore saieth our Sauiour vnto hys Father speakynge of his disciples Dilexisti eos sicur me dilexisti Ioh. xvii Thou haste loued them as thou haste loued me Aug. Because that he loued vs in hym lyke as he chose vs in him afore the making of the world for he y t loued his onely begotten sonne surelye
cupierunt videre quae vos videtis et non viderunt et audire quae auditis et non audierunt Esay lxiiii prayed and wysshed Vtinam dirumperes coelos et descenderes Woulde God thou wouldest break the heauens and wouldest come downe to be incarnate And the Prophet Dauid Psal. lxxix Excita potentiam tuam et veni vt saluos facias nos Wake rayse and stirre vppe thy olde power whiche thou were wonte to shewe by wonderous myracles shewed in olde tyme in Noes time in Moyses time This power of thine semeth nowe a siepe vntill thou renewe it againe declaringe the veritie and signification of the saide myracles by thy blessed comminge into oure nature by thy incarnation And he coūteth almightie God angrie with him because he came not Quousque irasceris super orationem serui tui in whiche he declareth the vehemencye of his earnest loue and desyre to see Chryst and sayde Shewe thy face and we shalbe safe And yet not doubting but that he would come he sayth in an other Psalme Inclinauit coelos descendit caligo sub pedibus eius Where for the certentie and surenes of his Prophecie he vseth the pretertēce for the future tense speaking of the time to come as thoughe it were past in dede because he was as sure of it as though it had be past as we vse to saye in common speach of one that is past remedye or sure to dye he is but a deade man He hath inclined the heauēs and came downe and trode darkenes that is to say sinne downe vnder his feete Damasc. li. iii. Cap. i. Hoc est inhumiliabilem eius altitudinem in humilitate humiliauit descendit ad seruos suos The highnes of his Godhead whiche can not be made lowe by nature he broughte a lowe by his humilitie and gentlenes whiche is the newest the straungest and most wonderous worke that euer was wroughte Of whiche sayth Ieremie Cap. xxxi Creauit Dominus nouum super terram foemina circundabit virum Oure Lorde hath wrought a newe thinge or a straūge thinge vpon the earth a woman shall enuyron or compasse aboute a man that is to saye the blessed Uyrgyn Marye for she compassed about and closed within her vyrgynall bellye oure Sauyoure Christe a perfecte man in connyng knoweledge and vertue euen frome the fyrst instante of his incarnation And Daniel that holye Prophete Vir desideriorum a man ful of desires because he was so desirous to knowe of the retourne of his people of Israell from the captiuitie of the Medes and Persies and of the comminge of Messias and what shoulde betide his people at the later ende he was asserteyned by an aungell sent from GOD not onelye of the retourne of the people from captiuitie but also of the mistery of Christes incarnation and of his passion and at the last of the final desolation and abhominable destruction of the newe citie of Ierusalem by the Emperours Uespasian and his sonne Titus and at the last by Elius Hadrianus whiche of the ruynes of the olde citie destroyed by Titus made a towne there and called it Elia after his owne name Of these blessed prophetes that laboured and searched so diligently for to knowe of the time of grace that the spirite of Christe proceading from the sonne and from the father and therefore he is called the spyryte of Chryste as he is called the spirite of the father that inspyred the sayde holye Prophetes and spoke in theym woulde tell them when it shoulde be within howe manye yeares after them in quale tempus into what manner of time it should be differred as whether tyll time of peace or of warre Iacob the blessed patriarch said it should come when there should be no kinges and rulers as of the linage of the Iewes so it proued for our sauiour Christ come whē He rode an alien and straunger was made kinge by the aucthoritie of Augustus then Emperoure of Rome And Esay sayde of that time Et conslabūt gladios suos in vomeres et lanceas suas in falces ca. ij It should be in time of peace when all the world liued in rest and peace and had no warre but lyued quietlye vnder the rule of the Romaines so that all men mighte blowe their swordes into plowe yrons and their speare heades and moris pikes into sithes hokes and sickles to cut their hay or corne Then Christ should come saith S. Peter suffer paines and passions prenuncians eas quae in Christo sunt passiones speakinge in the plurell number for he suffred in soule and in his body and also in his limmes or members as he doth now daylie in his elect people and true seruauntes and should haue for the same futuras glorias two speciall glories he had after his passion that is to say the glory of his resurrection the glory of his assention All they sayth S. Peter had knowledge by reuelation that they labored not for them selfe but for vs not to haue thē perfourmed in their time nor vpon them selues but vpon vs according as they be nowe taught you by the ministers of the word of God y t haue preached to you continually sith the holy gooste was sente from heauen vpon the Apostles in sensible signes as fierye tongues wyth diuersitie of languages geuen by the holy Goste On whom the blessed Angels in heauen desire to beholde and loke on Not that they lacke that glorious sighte at anye tyme but Saint Peter vseth this maner of speakynge because the ioyfull contemplation and sight of the Godheade euer beinge presente with them dothe saciate them and perfectly content them and yet so that they be neuer wearye of it but euer desire to continue in that contemplation For Christe sayth Math. xviii Angeli eorum in celis semper vident faciem patris mei qui in coelis est The angels see and desire to see desiereth to see and seeth For lest there shoulde be anye doubt in their desire they be saciate and content and assured whyle they desireth And leste there should bee anye lothinge or fulsomenes or wearines in their sacietie or fulnes while they be full yet they desire Therefore they desireth to see and that without laboure or payne for contentation foloweth their desire and they be content without lothsomenesse for their fulnesse is inflamed by their desire And euē so wee shal be when we shal come to that well of life there shal be printed in vs a delectable thirste or desire and fulnesse of contentation withall but there shall be in the thirste no necessitie nother in the fulnes anye lothesomenesse for while that we be desierous to see that glory of GOD we shall be full of that sight and whyle we be full yet we shall desire to se it styll after such a maner as we can not now perfectly perceiue tyll we come to that state in which we shalbe like the angels and then wee shall knowe it by experience as
in his holye worde and it is no maruayle if they neuer cease to defyle him and his holy worde with earthlye desyres and pleasures And as we see that he that hath no pleasure in his meate but eateth it agaynste harte and agaynst his stomacke shall not profyt by his meate so he that feleth no swetenes in Christe and in his holy worde howe can he grow to saluation by it it will not be Then we taste that God is swete ▪ when we delite in his wordes and comforte our selues with his holye lessons set furth in his scriptures And when we glory and comforte our selues in Christes byrth his passion and glorious resurrection and when we take pleasure in readinge and hearinge his mooste gratious lyfe and conuersation then we taste that God is swete And by the same we growe to saluation and health as Saynt Peter sayth here when for the swetenes and loue of God and for consideration of his worde we bringe furth godly fruites as geuinge almes to them that be nedye remittinge and forgeuinge iniuries and wronges done to vs and when we can be content for oure soule health to pray to faste and to watche these be manifest sygnes that by the swete milke of Goddes doctrine we growe to saluation and waxe stronge in God and by that shall be the more able to perfourme oure paynefull iourney that we muste walke here in the wyldernesse of this worlde labouringe and goinge towardes our countrey whiche loketh for vs heauen aboue to which also we al desyre to come through the helpe of our sauiour Christ. Amen ¶ The syxt treatise or sermon AD quem accedentes lapidem viuum ab hominibus quidē reprobatū a deo autem electum honorificatum c. To whome ye come sayth S. Peter as to the liuinge stone that mē haue reproued and set nought by but God hath chosen made him to be honored and on hym be you builded like liuing stones into spiritual houses in sacerdotiū sanctū to a holy preisthod offering spiritual sacrifices acceptable to God by Iesus Christ. Now presupposing that we haue tasted that god is swete plesaūt to our soules in these wordes rehersed the blessed Apostle S. Peter beginneth to auaūce vs set vs forward to higher perfectiō willing vs in as much as we be come to Christe as to the fyrme faste sure stone foūdation of the church of al godly religion that we should be edified builded on him as spirituall houses buylded on the faste rocke and that we shulde be as holy preistes offeringe spirituall sacrifices that maye be acceptable to God by our Sauioure Iesus Christe In these wordes be manye thinges to be noted and to be declared Fyrst that our cōminge to Christe as S. Peter here meaneth is not to come to him on fote nor on horsebacke but we muste come to hym by faith fourmed and adourned with charitie and with charitable workes by whiche they that sometime were farre of be made nighe in the bloude of Christe And so came Englande to Christ not saylinge ouer the sea nor by peregrination to the holy lande where Christe was bodely conuersaunte for the tyme but by fyrme and faste fayth on Christe that they conceaued by hearynge the preachers that GOD sente amonge them And so the people of Pontus Galatia Capadotia ▪ c. that Sainte Peter wryteth this letter vnto by fayth and charitie came to Christes grace by which they dwelled in Christ and Christe in them Christe is here called a lyuinge stone by whiche you maye playnely see that the stone here is not the stone that we treade on nor the stone that you see in the pyllers or walles of the churche for they be not alyue nor lyuinge stones but this is a maner of speaking by a methaphor or a similitude for of all partes of the earth the stone is the fastest and the sureste to buylde on softe earth sande or cleye wyll be sone wasshed awaye with floudes or stremes and the buyldinge sone shaken with winde or stormes but that buyldinge that is well set on the harde rocke standeth faste and shrynketh not for any violence For this propertie of the stone our Sauiour Christe is called a stone as well here as in manye other places of Scripture This stone sayth Sainte Peter was reproued despysed and noughte set by amonge men but it was chosen of God and set in honour alludinge to the wordes of the Prophet Dauid Psal. Cxvii Lapidem quem reprobauerunt edificantes hic factus est in caput anguli And also to the sayinge of the Prophete Esaye Ecce ponam in Sion lapidem summum angularem probatum electum preciosum And because Saint Peter toucheth and speaketh fyrste of the reproche of this stone accordinge to the wordes of the Psalme and afterwarde of his exaltation and honour according to the wordes of Esay I wil kepe the same ordre and processe in my declaration Because that the misticall senses and vnderstandinge of the Scriptures whether it be morall sence allegory or anagogicall sence presupposeth a true literall sence on whiche they be grounded Therefore because that the Prophets in theyr writinges and also the Euangelistes in the Gospels and also the Apostles Saint Peter and Saint Paule in theyr epistles Luke in the Actes of the Apostles hath manye tymes in mynde this verse of the Psalme Lapidem quem reprobauerunt edificantes hic factus est in caput anguli The stone whiche the buylders reproued and cast by it was made the heade stone in a corner of the buyldynge Was there anye suche stone in dede so set at nought and caste by in the buyldinge of Salamons temple or in kinge Dauids palace in Sion or in anye suche other notable buyldinge spoken of in the scriptures Surely I thinke noo there was none suche a stone albeit the Hebrewes hath an olde tale that when kinge Dauid was well minded to buylde a temple for God to be honoured in and was aunswered that he shoulde not do that dede because he was a bloude sheder and hadde done manye battels but that his sonne Salamon shoulde do it for he shoulde be a quiet man and a man of peace and at reste and peace with all nations The sayd king Dauid prepared money stones and tymbre sufficiente for the sayde buyldynges and squared them and polysshed them and trimmed them accordingely so that his sonne shoulde lacke nothinge for that chargeable edifice and buyldinges all this is true Then say they moreouer that amonge the sayde stones that kynge Dauid had prouided he sawe by reuelation one stone that would neuer be framed set or layd hansomly in any place and that therfore y e builders wold cast it by set nought by it yet at the last it should haue a place at one corner in the toppe and highest part of the tēple there to be the very bond and keye stone to ioyne two walles together as one wal
commotion or rebellion agaynst the emperoure Of all this processe Peter was oculatus testis a wytnesse that sawe it with his eye to his greate discomforte payne and heauines and specially after that the cocke had crowen thrise when Christ loked backe vpon him and so pearced his hearte with his looke that he remembred what he had done deniynge his maister that then furth he went and wept bytterly and afterwarde by his preaching and teaching he testified the same processe of his passion and of his glorious resurrection and ascention and stickt neither for threateninge beating nor imprisonment This should make all them that woulde beleue on Christe to credite him and to do as he bad them Another perswasion he expresseth Qui et eius quae in futuro reuelanda est gloriae communicator I am a Preist as you be I am a witnes of Christes paines and passion which I saw with mine eyes and thirde I was partaker of his glory which shalbe reueled and openly shewed in time to come meaninge the marueilous and glorious sight that he sawe at Christes transfiguration of whiche S. Mathewe writeth in the .xvii. cha At which time he saw the glory of Christes glorified bodye for the tyme for the which it is to be vnderstanded that there be .iiii. dowres as they be called dotes corporis gloriosi of a glorious bodye for whiche you must coÌ„sider that the soule of our sauiour Christ from the fyrst momeÌ„t of his conceptioÌ„ was glorious had the giftes of glory by reason of y e perfit vnioÌ„ of it to his Godhed albeit by Gods pleasure ordinaunce it was y t the glorye of Christes Soule did not redounde and shew it selfe in his bodye that so hys bodie might be mortal and passible to performe the pryce of oure redemption And by like prouision of God it was that for the tyme of his transfiguration the like glorye shoulde redounde and shewe it selfe in his bodye althoughe it were not permanent and continuynge as it is nowe in hys blessed bodye and shall be in our bodyes when we shall ryse to saluation and lyfe euerlastyng at the general iudgmente It was for the tyme in hym as Passio transiens a qualitie passynge and therefore for that tyme not properlye the dowrye of a glorified bodye Quia dos de sua ratione importat qualitatem permanentem And this that I saye of these giftes or dowryes of a glorious body is not onlye a fraske or a knack of the scolastical lernyng but it is the true doctrine of saint Paule .i. Co. â—v where he declareth the maner howe deade mens bodyes shall rise at the generall iudgement sayinge Seminatur in corruptione surget in incorruptione Where he expresseth the gift or dowrye of Impassibilitie Nowe our bodyes be subiect to all paynes of sickenesse strokes and lyke harmes then we shall ryse impassible so that neither fire nor water sworde nor anye other weapon shall hurt vs by the dowry or gyfte of impassibilitie Seminarur in ignobilitate surget in gloria Our bodies shall be buried in ignobilitie that is to saye dymme darke colourlesse but it shal ryse in glorye by the gyfte of clearenesse and brightnesse that is to saye in suche clearenes and bryghtnes that no mortall eye shall be able to beholde it Seminatur in infirmitate surget in virtute Our bodyes shall be sowed or buried in Infirmitie that is to saie dull weake not able to stirre hither or thither but they shall arise in might strength and subtiltie so penetratiue percynge so subtill and fine that it shal be able to pearce through the stonewals without any diuision or breaking either of oure bodyes or of the wall euen lyke as Christ came among his disciples w tout breaking of y e dores or wals or any diuisioÌ„ of his own body Seminatur corpus animale resurget corpus spirituale Our bodies be buried as of the kinde of the flesh suche as beastes haue but it shall ryse a spirituall bodye by the gyfte or indument of Agilitye so quycke so nymble so quyuer that a man shall be where he lyste in a moment or tyme vnperceptible And so we haue of saynte Paule these foure giftes that I spake of and of which saint Peter meaned wheÌ„ he said that he was coÌ„municator or partaker of Christes glory which though it wer marueilous at that time of his transfiguration yet it shal be reueled shewed much more manifestly more gloriously wheÌ„ he shal come iÌ„ glory to iudge the quick the dead Part of this glory s Peter saw at the time of Christes traÌ„figuration as I said when he could not wel tel what he said or did But he was so well pleased wyth the fight that he saw y t he wold haue ben glad to haue taried there stil al his company with him as wel Moses Helias as Iohn Iames. BonuÌ„ est nos hic esse Here is good abiding for vs he wished lodgynges to be made for Christe also for Moses and Hely and wold haue placed him selfe I thinke with Christ and his two coÌ„panions with Moyses Hely But anone his corage was delayed when he saw a bright shining cloud couering theÌ„ by the which was signified the presence of the holy gost And out of the said cloude came the voice of the father saiynge Hic est filiuâ— meus dilectus in quo mihi bene coÌ„placituÌ„ est ipsuÌ„ audite This is my welbeloued son in whoÌ„ I delite heare him When Peter Iohn Iames hearde this voice they fell flat on their faces and were sore afraied Christ came to theÌ„ and touched theÌ„ bad theÌ„ arise fear not wheÌ„ they loked vp thei saw no maÌ„ but Christ their master alone These iii. allectiues which s Peter toucheth to alure theÌ„ to geue credit to his writing and to his doctrine thus declared let vs further procede to the letter S. Peter calleth such priests seigniours or elders ancients specially for their ancieÌ„tnes grauitie sadnes in maners conditions In very dede presbiter in the greke is by interpretation senior in the latin in Englishe an auncient or an elderman Albeit euery olde man or auncient man is not a Prieste but onely suche as by prophecye or election and imposition of a prelates hande is piked out chosen among the moe to be addict and appoynted to God and to be a minister of God in the Churche or congregation in thynges belongynge to God and to his seruice somewhat like as in this example In cities and townes we call theim Aldermen not euer that be the eldest men within their warde but such as partely for their substaunce and more for their honestye and sadnesse and wisdome be thought worthy to rule the stretes and the people within their wardes and so they be called eldermen or aldermen by election although they be yonge men by yeares But these seigniours or elders that we call priestes be made and euer haue ben
And euen like the gift of counsayle without fortitude or manlinesse is of no price Nother manlines without counsell or good aduisement No more is science without pietie or pietie without the discretion of science And fear muste haue some of the saide giftes concurrent with it or els no good will come of it Then to our purpose Because that our knowlege naturally beginneth at some of our fiue exteriour or outward senses which we call the .v. wits if our knowledge shall be eleuate aboue that his common course to heauenly matters as be thinges parteyning to our fayth it hath nede of some supernaturall light by whiche it may ascende and pearce into the knowledge of such thinges as by his natural power he caÌ„ not attayne to As that there be three persons in one substaunce of the Godhead And that the father by his fecund and fruteful memory produceth and getteth his onely begotten sonne the second person in trinitie And that the father and the sonne by their fecunde and frutefull will bringeth forth the holye gost coeternall and of equall might and power with theÌ„ both And y â— that one God thus distinct in thre persons by his endles and mighty power at his pleasure and wheÌ„ he thought good made all the world of nought And that by his onelye goodnes he mainteneth and preserueth the same so that if he would once withdrawe his hande of maintenaunce but one little moment from hys creatures they should sodainely fall to nought as they came fro And that all the glorious company of aungels he made to honour him like as all other creatures after their kindes and maners doth And where as some of the aungelles swarued from the grace that they were creat in and were damned to be the horriblest creatures and in most payne of all creatures of the world the others persistyng standinge in their goodnesse were confirmed in grace so that now they can not fall but continuallye remayneth in the glorious fruition sighte and loue of God euer ready to do his commaundemeÌ„t in heauen and at his pleasure here in earth toward vs mortall men Hebr. i. These and such high misteries of heauenly matters to perceiue and as it were by the sharpenes of mans witte to pearce into theÌ„ as man may here in this grose and corruptible bodye perteyneth properly to the gifte of vnderstandynge Ad donum intellectus And the more perfectly that this gifte is inspired into man by the holy gost the more distinctly and plainely he shal perceiue such hie secrets though perceue theÌ„ as he shall do hereafter in glory we can not yet And by mature and wise iudgement to discerne these verities from their contraries perteyneth properly to the gifte of Sapience or godly wisdome Ad donum sapientiae As to discerne one God from the false Gods To know that the .iii persons in Trinitie be equall in power and not one of them minister or seruaunt to the other as Arrius saide To know that there is but one maker of all thinges no more and not to put two creatours one of good thinges an other of euyl thinges as Manicheus saide And to iudge when the angels of God doth trulye Gods message And to discerne them from the aungels of darknes which many times disguise them selues into the fashion of the angels of light These and such other hye iudgementes in heauenly causes ê‘teineth properly to the gift of sapience or godly wisdome For this supernaturall gift of Sapience the wise man prayed Sapi. ix Da mihi sedium tuarum assistricem sapientiam Geue me the wisdome from aboue that is euer assistent bi thy seat of glory and from thence is deriued and infused or send downe to menne Because that Si quis erit consummatus inter filios hominuÌ„ si ab illo fugerit sapientia tua in nihilum computabitur If a man be neuer so profound and excellent in mans wisdome if he lacke this godlye wisdome good Lord he shall not be estemed wise but rather a fole in as much as worldly wisdome is counted but folishnes afore God .i. Corin. iii. And the prophet Dauid prayed that he might obtayne thys supernaturall gift called Donum intellectus the gift of intelligence wittinesse or fine and cleare vnderstandyng saying Psal. cxviii Da mihi intellectum vt discam mandata tua Geue me intelligeÌ„ce that I may learne thy coÌ„mandementes Where it is highly to be noted that this noble king and prophet whiche so well knew Gods lawes and that saide he had kept Gods eloquent sayinges yet nowe he prayed for finer and clearer vnderstandyng by whiche he might yet better ascende and pearce into the same And we haue nede so to pray as the prophet did that this gift of Intelligence may be geuen vs to helpe our fayeth like as in many cases our faith helpeth our intelligence or vnderstandyng accordyng to the saying of Esay vii Nisi credideritis non intelligetis As saint Augustine and others redeth that letter Excepte ye beleue ye shall not vnderstande For many thinges there be whiche except ye beleue ye can not vnderstande as the articles of our fayeth with other like And many truthes there be that we can not beleue except we haue vnderstandyng either by hearyng the preacher by instruction or by study as Paule sayth Ro. x Fides ex auditu auditus autem per verbum Christi And this is acquisite fayth gotten by laboure studie or hearyng and so is vnderstandyng proporcionablye to the same whiche bothe be made more firme fast and certaine by fayth infused and by Intelligence or vnderstandynge infused and geuen from aboue of the holy gost And this gift of Intelligence is neuer withdrawen from good men specially about such thinges as be necessary for mannes saluation to be knowen although some men haue it in a higher degree theÌ„ some other haue but about other thinges not necessary to be knowen it is withdrawen to pul men downe that the matter occasion of pride and curiositie may be taken away and lest men should be to proud of gods gifts and accordyng to this speaketh saint Iohn i. Ioh. ii Vnctio eius docebit vos de omnibus The oyntment infusion or inspiration of the holy goste will teach you in all thinges necessary to be learned although very good men hauyng the grace that maketh theÌ„ acceptable and in the fauour of God may be dul and little or nought perceiue of other truthes without whose knowledge a man maye come to heauen wel inough Chrisostome in a sermon De spiritu sctoÌ„ vseth a more familier playner distinction of these two giftes Sapience and Intelligence saiyng When it besemeth a doctour or a teacher to speake plainely his gifte is called the spirite of Sapience And where nede is that the hearer do wittily perceiue that is spoken the gifte that he muste haue is named the spirite of vnderstanding which also is called the spirite of reuelation wheÌ„ nede is to learne
you maye iudge of the cause the effecte is nought therfore there must neades be some faulte in the cause But what saiest thou Is not the studye of Scripture good Is not the knowledge of the Gospels and of the newe Testamente godlye good and profitable for a christian manne or woman I shall tell you what I thinke in this matter I haue euer bene of this minde that I haue thought it no harme but rather good and profitable that holie Scripture shoulde be hadde in the mother tong and with holden from no manne that were apte and mete to take it in hande specially if we coulde get it well and truely translated whyche wyll be verye harde to be hadde But who be meete and able to take it in hande there is the doubte I shall declare this doubte by an other like The Philosopher i. Ethi Declareth who be mete and conuenient hearers of the science of morall philosophie And there he excludeth from the studie of that learnyng all yonge menne and women whether they be yonge in age or yonge in maners and condicions they that be yonge in yeares be no conueniente hearers of Morall philosophye because they lacke experience of thinges that be taughte in that facultye which be Actes of vertue and vertuousse lyuynge principallye intended in Morall Philosophye of such maner of liuynge youth hath no experience or very little and therfore they can not discerne theim from their contraries when they heare them spokē of neither discerne the meanes whiche be vertues from the extremities that be vyces no more then a blinde man can iudge colours frō their contraries or can perceiue y t how muche the nigher that any meane colour draweth to white so muche the more it scattereth and disperseth the sight and hurteth it or on the cōtrarie parte howe muche the nyer in degrees it approcheth to the blacke coloure so muche the more it gathereth the syghte closse together and helpeth the sight and comforteth it To tel thys tale to a blinde manne is all laboure loste for he can not tell what you meane after Aristotle because a childe knoweth not the actes of vertue of whiche Morall philosophye treateth for the ende of that philophye is well doynge and good liuynge Therfore to teache a childe the rules of that facultie is a vaine laboure And also because youth is much geuen to folowe their affections and their lustes they be no kindly scholers of morall philosophye for the vehement inclinations that they haue to do their luste maketh them that morall lessons teachynge the exercise of vertue canne not printe in them And for the same cause they that be yong in maners though they be olde in yeres as the counsaylers of Roboam Salomons sonne were And such as be a great meyny of our lustye yonkers now adayes olde inoughe to be wise and yet as lewde they be as they were at twelue yeare olde and muche worse They be so headstrong and so obstinately set to satisfie their concupiscence and to take their pleasure that they will not learne any lessons for the contrarye And so they can not attaine to the ende of morall philosophie which is vertuous workes Women also a frayle kinde verye obedient to their fansies and to earnestly and eagerly folowynge their lustes be verye vnmete scholers of morall philosophye Nowe to my purpose the ende of Diuinitie is good doinge as appeareth plainelye by Moyses and the Prophetes in the olde Testament by our sauiour Christe in the Gospels and by the Apostles in their Epistles in manye places And therfore diuinitie is not called a speculatiue science but a science of practise or doinge Then as the Philosopher reasoneth of the hearers of philosophye I maie saie likewise that children whether they be children in yeres or childrē in cōdicions vicious maners for their wilful pronitie headines to satisfie their lustes pleasures whether they be menne or women can not perceiue the differences and diuersitie of such good works as be taught in diuinitye nother y e things that be spoken of in diuinitie their passiōs doth so sequester and alienate their wittes from consideracion of them that they shall be little or nothing the better for hearing of theim if they come where they maye heare of them as at sermons lessons and exhortacions to which they come verie seldome they loue nothinge worse and thinke no tyme worse spent thē y e time while thei be hearing the word of god ful like thē that our sauiour Christ speaketh of Mat. xiii reciting y e propheci of Esai Auribus grauiter audierunt It greued thē to heare the woorde of God et oculos suos clauserunt they shut fast their eyes Nequādo oculis videant Lest they might se with their eyes y e works of Christ the right way to heauen And least they should heare with their eares with good will vnderstād the liueli word of god that might saue their soules might be conuerted frō their misliuing that so I might heale them saith Christe from the sores of their soules that be their synnes For in al such maner of sayinges you muste vnderstād y t the impossibilitie yea rather the difficulty to do wel is of our self onely not of god Therfore s. Austine saith they could not beleue by which it is to be vnderstand that they wolde not beleue they wold not molifie their hartes to receiue holy instruction How maye a mā teache thē whether charitie or loue be y e vertue or work of the body or the soule or of both or whether it be the worke of reason or of the wil. Likewise of fruition in whiche shall stand our beatitude glory in heauen whether it be the operation of the wit or of the wil or of both And also of Angels what maner thinges they be howe God speaketh to thē one of thē to another thoughe thei haue no tōges And how thei mai moue frō place to place considering that they fill no place for thei be no bodies A hūdred such things must be considered in the scriptures whiche it is but vain labour to teach children neither to thē that be childish leud in cōdicions I meane thē that of election of very purpose doth nought hath a pleasure in noughtye liuyng in which neyther such high cōsideracions as I now touched neither any moral rules or lessons of good liuing cā print or haue place they be so blinded by yll custome roted in the contrarie vices in vicious liuing Neither to the most part of women being very sensual parsons and much addict giuē to folow their lusts affections which here amōg you in this town not onely studieth y e scriptures but also teacheth it and disputeth it S. Paule i. Corinth xiiii woulde that a woman if she wold learne anye thing for her soule health she should aske of her husbande at home that he may teach her if he be so well learned
euer beare with vs rocks stones or swerds to defend vs from the diuell but the signe of the crosse is soone made with a little mouing of our hand to saue vs from his falsehed This is the signe by which with his mighty woorde is consecrate the bodye of Christ the Fount is halowed priestes and other degrees of the churche take their orders and all thinges that be halowed by this signe of Christes crosse with inuocation of hys name be sanctified The crosse layd down on the grounde extendeth his partes towarde the foure partes of the worlde East West Northe and Southe and so did the body of Christ when he was nayled on the crosse lying on the grounde in signe and token that hys loue extended to all partes of the worlde and that for theyr sakes he suffered so great paines as he did whych doubtlesse very farre passed the paynes that any other man myght suffer by reason of the complexion of his body whych was excellently pure quick for it was made of the purest substaÌ„ce of a cleane mayde vndefowled not mixt of such vile matter as our bodies be and it was neuer mystempered by ingurgitacion or vncleane diet Therefore it must nedes be very pure and cleane And according to the proportion rate or maner of the disposition of the bodye is the dysposition of the sences of the body and specially of the touchyng or feling then it must nedes folow that hys touching or feling was exerceding pure quicke and liuely by which ye may be sure that the stroke or wounde that would litle agreued another man was great griefe to him Then consider howe his head was bobbed and beaten and pricked wyth sharpe thornes his handes feete â–ª bored through and torne with great nayles And after that the crosse he hanging on it hoysed vp let downe into the mortesse made for it and to be shogged and shaken hauyng no stay but his own sinowes fleshe and skynne rent and torne in his handes and feete Thys was a payne of all paines specially in that pure complexioned and tender body â–ª After this he suffered his soule to departe out of his body and so dyed bodely that he might delyuer vs from the death of the soule which coÌ„meth by synne for like as the soule giueth life vnto the bodye so God giueth life vnto the soule therfore like as when the soule is gone from the body the body is dead so wheÌ„ God is gone from the soule the soule is dead and that is euer wheÌ„ we synne for God and synne dwell not together no more then light and darkenesse â–ª Roma v. From thys danger we were reconsiled to God by the bloude of his sonne for he washed vs from our sinnes in his owne bloude and so deliuered vs oute of the diuels danger which had none other holde vpon vs but by the ropes and bondes of synne He was burled that so he might blesse the buriall and graâ—es of al good men for the consolacion of al them that shall be buried in the earth Of his graue Esay prophecied longe afore saying that hys graue shall be glorious Esay xi as in dede it was hewed out of a new stone intended for a worshipfull maÌ„ that prouided it for hymselfe but he was verye glad to bestow it on a better man He was wrapt in fyne â—lothes and powdred with costlye spyces The graue was honoured wyth the presence of Angels visited of holye women and of the disciples and afterward deuoutely soughte of noble Emperours and of other great men we Christen people in the remembraunce of the same vse a laudable ceremonie garnishynge after the best maner that we can in our churches euerye good fryday a goodly sepulture in whyche we repose the blessed body of Christ. COnsequentlye foloweth the fifth article added by saynt Phillip He descended into hell not hys bodye for it remayned in the sepulchre tyll hys resurrection but in hys soule wyth the Godhead for the pryncipall partes of Christes mannehoode whyche the Godheade once tooke to hym hee neuer lefte His Godhead was with the bodye in the graue with the soule in hell for the consolation of our first parentes and of all Patriarchs and Prophetes and of all good men and women that afore his comming remayned there without anye sensible paine but onely in the greuous payne of lacke of glory from which they were stopped as by a payne for originall synne because the raunsome was no rather payed Thyther it pleased him of his goodnes to descende for to confounde his enemies the diuels that lyke as he had ouercome them on earth by hys blood so he might at home amoÌ„g them selfes in hel triumphe ouer theÌ„ taking theyr prayes and prisoners out of theyr holdes agaynst theyr wylles The Prophet zachary sayd that Christ woulde thus doe by these wordes zacha ix Thou in the bloud of thy testament hast let fourth out of the lake or dongeon in which ther was no water or refreshing theym that were bounde there And the blessed Apostle saynt Peter confirmeth the same in hys first epistle thirde chapter saying that Christ came in spirite and preached to them that were in prison whiche some time were hard of beliefe when they loked for Gods patience in the daies of Noe while the shippe was a making in which a fewe that is to saye eighte lyues were saued by the water He came in spirite in his soule for his body remayned in the graue as I sayd and preached declaryng that the misterie of his incarnation and passion was performed by whyche hell shoulde be spoyled and the way to heauen should be opened to all good men and women whose soules were in captiuitie amonge whiche were manye of them that were alyue in that space of C. xx yeares that God gaue to the people to amende theyr lyues and to Noe for a warninge to prepare and make his shyppe readye of whiche some woulde not beleue Noe manye times and busely exhortynge them to amende theyr lyues yet at the last when they saw the waters ryse styll and encrease withoute any ebbyng they repented and were sorye for theyr synnes and so died penitente and descended to the skyrte of hell where were the soules of many Patriarches and Prophetes and of other holy men and women whiche by Christes presence had consolation inestimable as well as they that S. Peter speaketh of in this place for if they of whiche it semeth lesse had comforte by Christes descendinge to them then muche more they that were of higher perfection had such consolation comfort by his presence and by their delyuerauÌ„ce out of that pryson S. Basyl sayth on these wordes of the Psalme Dirupisti vincula mea Thou hast broken my bondes because thou hast set vs at libertie from the bondage of sinne and descendinge into hell hast losed from death mankinde there beinge captiue and holden in the vneuitable custodye of hel So it was verified that
that is done thoroughe all the worlde and he that is excommunicate and caste oute of this vnitie looseth his parte of all the sayde good workes THen foloweth the eleuenth article expressed by Iude otherwise called Thadeus the brother of Iames the lesse aforesaid The forgiuenes of synnes It concerneth the amotion and puttinge awaye the thinge that is yll and moost noysome to man that is synne whiche by the auctoritie that Christe gaue to the Apostles and by them to theyr successours ministers of the Churche and by the vertue of the Sacramentes is losed and taken awaye For while we be in this worlde howe greate so euer oure sinnes shall chaunce to be they may be all wasshed awaye by the strength that Christ left in his Sacramentes THen foloweth the twelfth and laste article of the Crede layde to this shot or gatheringe by S. Mathy that was chosen to make vp the perfite number of the .xii. Apostles after that Iudas the traiter was gone frō them had hanged him selfe it is this The resurrection of the bodye and life euerlastinge that is to saye glorye rialtie and ioye euerlastinge of bodye and soule It is verye necessarye for vs stedfastly to beleue this article to take from vs the feare of death for if we thoughte there were no lyfe hereafter we might well feare death as a thinge most horrible whiche nowe we take as a necessary meane and highe waye to eternitie and life euerlastinge Therefore we shoulde not vndiscretely mourne or cry for feare of our owne death neither for the death of our frende consyderinge that it maketh for the profyt of oure bodies and of our soules for euer stil from the time of mannes conception in his mothers body tyll he be buried he maye take hurt and may be corrupt but he shall rise agayne vncorruptible by the dowrye or gyfte of impassibilitie neither fyre weapon syckenes neyther anye other thinge can hurte him Lykewise in this life mannes body is dymme and darke and geueth no lyghte but it shall rise in glorye clearenes and brightnes by the gyft of clearnes Mannes body is nowe dull and heauy and longe a mouinge and not able to styrre it selfe withoute laboure but it shall ryse nymble and quicke able to moue from place to place how farre distant soeuer they be in a twinkelinge of an eye by the will and commaundement of the soule and this shall be by the dowry or gifte of Agilitie Our body is now grosse and no more able to be present with an other bodye then the body of a brute beaste but it shall rise so spirituall fine and pearsing that it may goo thorough an other body and be present in one place with an other body by the gifte of Subtilitie euen like as I said afore that the body of oure Sauiour Christ came from the wombe of the vyrgyn Marye and as he came amonge his disciples when the doores were shutte so that his fleshe bones and bloude were present with the ooken boordes and yren twistes of the doore or with the walles withoute any diuision of his body or of the dore or of the yren workes or of the walles These wōderous indumentes dowries and gyftes of a body glorified were shewed in oure Sauiour Christes body at his transfiguration for our comforte declaringe that like as he shewed them in him selfe then so we shoulde assure our selfe to haue them in vs when we shall rise to life euerlastinge Where contrary they that shall be dampned shall haue theyr bodies vncorruptible for they shall euer endure passible and subiecte to all paynes of extreme heate extreme colde without any meane besyde the worme and grudge of minde frettinge and gnawinge theyr owne consciences whiche shal neuer cease Their bodies shall be dimme darke heuy and shal supplye the rowmes of cheynes fetters and stockes to kepe them downe in that detestable pryson of hell Then fynally to speake of life euerlastinge of body and soule in heauen what tonge is able to tell or what wytte can compasse how greate the ioyes of that high citie be to be amonge the companies of blessed spirites and holy aungels and to beholde the countenaunce of the Godheade euer presente with them and not to be dismayde with feare of death and to reioyce of the gyfte of euerlastinge incorruption withoute disease or sickenes for there shall be no paine sorowe nor mourninge There shalbe no feare of pouertie no feablenes of sickenes there no man shall be hurte no man shall be angry no man shall enuy or disdaine an other there shall be no couetousnes no hunger no gaping for promotion or honoure no feare of the deuill there shal no diuels lie in waite for to tempt vs no feare of hel there shalbe no death of body or soule but a life full of pleasure indued with immortalitie there the blessed folke shal shine like sterres and they that teacheth other to liue wel shalbe like the brightnes of the firmament Wherfore there shalbe no night no darkenes no cloudes no sharpenes of colde or heate but there shalbe such temperature and measure of all thinges as no eye hath sene no eare hath hearde neither any mans hert hath comprehended or attained to but onely of them as haue be worthie or shalbe founde worthy to haue the same pleasures whose names be written in the boke of life euerlastinge In whiche boke that we maye be registred he graunte vs for his infinite mercy that for vs died Amen An homilie or sermon intreatinge of Ceremonies and mannes lawes GOod Christen people forasmuch as now of late manye mē hath so litle fauored the Ceremonyes of Christes churche also mannes traditions or lawes made by man reputing them inualide and of no strength to bynde Christen people to obserue and kepe them that they haue runne into so greate peruersitie as to despise as wel such laudable vsages as hath ben vsed among christen people continually sith the time of the Apostles vnto our dayes as also to reiecte the very Sacramentes of God the principal Ceremonies of oure faith to the extreme daunger of their owne damnation and of all thē that haue geuen faith to theyr doctrine because you shal not erre in like opinions but rather shal know how necessary Ceremonies be that so you may haue a loue to thē ye shal first hear the aūcientie of Ceremonies then the necessitie of Ceremonies And consequentlye somewhat I shall speake of mannes traditions and lawes and of the strength that they haue to bind men that be subiect to the same lawes to kepe them For the first ye shall vnderstande that this vocable or latyn worde Ceremonie as Valerius Maximus wryteth in the fyrst booke of his stories hath his name of a towne in Italy called Cerete into which towne whē the citie of Rome was taken by the frenchmen the preist of Quirinus and the professed maidens called Vestales virgines with theyr Idolles and other sacred thinges after their maner that they could
they dooe through the helpe of our sauiour Iesus Christe who with the father and the holye Goste liueth and raigneth for euer Amen The fourth treatise or Sermon PRopter quod succincti luÌ„bos mentis vâ—e c. VVherfore tucke vp the Loynes of youre minde and be sober and perfect and trust on the grace that is offered you by the reuelation of Iesu Christe as obedient children not made like to the former desires of your ignoraunce but like that holye one that called you that so you maye be holie in all conuersation because it is written You shall be holye for I am holie Now in contemplation that all that the Prophetes laboured and desiered to heare and to see they were instructed by the holye Gost that they should be perfourmed not for their tymes but on vs in our times that haue hearde the preachers of the Gospell euer sith the sensible commynge of the holye Gooste in fierye tongues from heauen Therfore the blessed apostle Saint Peter exhorteth vs so to dispose our selues that we maye be able and apte to receiue this grace so that by our owne faulte wee be not frustrate and disapointed of it And to that purpose is first required cleannes of life whiche the apostle meaneth biddyng vs Tucke vp the loines of your minde and be sober and perfect He vseth a maner of speakinge often vsed in the scriptures whiche speakyng of the soule of man applieth to it bodelye membres or limmes and the operations and workes of the bodye As the eyes of the soule Ad te leuaui oculos meos â–ª and Leuaui oculos meos in montes I haue lifte vp mine eies to the mouÌ„taines not the bodely eyes which some men lacke but the sight of the minde whiche serueth as well by nighte as by daie And the Apostle â–ª Ephe. i. Det vobis illuminatos oculos cordis vestri vt sciatis que sit spes vocationis eius He praieth that God woulde geue them the eyes of their harte that is to say of their minde lightened to know what they might trust for by his callynge And ii Cor. ii He calleth the preachinge of the Gospel a smell or sauoure because that like as the thing that is not sene is perceiued by the sauour so the inuisible GOD is smelled out and perceiued amonge the people by the preachers And then as you know they that be vsed to stinking sauours can not liue in Bucklersbury or in the poticaries shoppe So to some the true preaching is a smel or sauour that infecteth and killeth theim as to them that maligneth grudgeth and abhorreth true doctrine which be worse and more sicke for the worde where to other it is a sauour of lyfe and bringeth them to lyfe euerlastynge And the scripture speaketh as thoughe the soule hadde a mouthe and lymmes of tastynge it appereth by the prophet Gustate videte quoniaÌ„ suauis est dominus Taste and see that our Lorde is swete And Esay speaketh as though the soul hadde wombe or bealy to conceiue child Esa. xxvi A faciae tua domine concepimus quasi parturiuimus peperimus spiritum salutis He speaketh to almighty God as one longing to se the glorious and moste delectable face of God which is so delectable that the aungels of heauen desiereth to beholde it and hathe inestimable pleasure in the contemplacion of it as I said a little rather and as saint Peter saieth here in this Chapter By the beauty of thy face saieth the Prophete we haue conceiued and haue in maner traueilled And also be deliuered and haue brought foorthe the spirite of health that is to saye Securam fiduciam sure truste to come to the thinge that wee desire to see He vseth this metaphore and similitude of conceiuinge and labouring of childe because that like as the mother hathe paine in traueilynge and ioye when the childe is borne so that the former paine is anone forgotten for ioy of the childe Ioh. xvi so the desire to see the face of God to see the Godhead hath now payne annexed for the dilation differringe of it we can not haue it when we will and as the wise man saieth pro. xiii Spes que differtur affligit animam â–ª The hope that is deferred proloÌ„ged and put of vexeth the minde But yet the sure trust to come to that glorious sight dothe somewhat comfort vs for the time but when we haue perfectly obteyned and gotten it then the paine will be clerely past and cleane forgotten Saint Paule vseth like maner of speakinge to the Gala. iiii callinge them his little children because they were so childishely turned by pseudapostles and false Preachers from the sinceritie of the true doctrine of the Gospell that he had instructed theim in My babes saieth he of whiche I trauaile nowe againe vntyll Christe be newe fourmed in you I traueled once to bringe you from Infidelitie to the true faith of Christ as earnestly in minde as the mother dothe bodelye for her childe And now that you be thus inuegled I muste labour and trauaile for you againe to bringe you to the right trade againe Euen such maner of speache vseth Sainte Peter in these wordes rehearsed bidding vs. Tucke vp the loynes of your mindes The bodely loines be the breaders of carnal lust and therefore Christe biddeth Sint lumbi vestri precincti That your loynes be girde vp with the girdle of chastitie that they flie not abrode to vnlawfull lustes of the fleshe and because the exteriour actes of the bodie riseth of the inward concupiscence of the minde Sainte Peter woulde haue the loynes of our minde girde vp that they vage not rouing abroade by the lewde thoughts and vncleane meditations The loynes of the minde be the witte and will when the witte is gird in and kept close and exercised in honest studie and the wil desiereth nothing but that is coÌ„formable to honestie theÌ„ the loins of your minde be tucked vp as Saint Peter would haue them and so you shall be cleane of body from vnlawfull actes of the fleshe And this is a great parte of cleannes of life Sobernes perteineth to cleannes of life and is also necessarye to that we shall be able to hope and looke for that perfecte grace and glory that is offered vs against the reuelation and glorious commynge of our sauiour Iesu Christe at the generall iudgement at which tyme hee shall appeare in his glorious maiestye to confounde theim that contemned hym in hys infirmitie Sobernes is the vertue by whiche a manne measureth him selfe againste the intisementes and occasions of surfete and against the floude or streames of dronkennesse This vertue is so necessarye for man thath without it all goeth to hauocke for it is the defence and sauegarde of the minde and of the â—immes of the bodye It defendeth honestye and chastitie as a stronge warde or castell so that when sobernes is broken and gone chastitie is sone defowled Loth when he was dronken defowled his
muste neades with all loue hys membres whiche he hathe adopte and chosen to be hys chyldren wyth him And thus our Gostlye enemie the Deuyll knewe full well for afore his fall he sawe in the Godheade that mankinde shoulde be exalted so hyghe as to be knitte in one persone to almyghtye GOD and y t all hys faithfull people should in hym by him be exalted aboue the nature of aungels when he sawe it he disdayned and enuied thereat And furthwyth at the beginnyng of mankynde pursued and tempted our firste parentes to brynge them to synne by that trustyng to disappoint hym and to stoppe the glorye that GOD intended toward mankynde and to brynge mankynde so farre out of fauour wyth GOD that it shoulde neuer be ioyned in one persone wyth God and consequently to stoppe let vs al from the ioyes of heauen for whiche almightye God hadde chosen vs in Christe afore the world was made so that our Sauiour Christe myght saye with the prophete Ionas which by the peryll of shipwracke that he was in signified and figured the passion of Christe lyke as by his beynge in the whales bealy three dayes and three nightes was figured the sepulture of Christe three daies and three nightes in the bealye of the earth Whē the storme rysse so perillously that the seas were euer styll readye to swallowe vp the shippe that be was in he saide vnto the shipmenne Tollite me mittite in mare cessabit mare a vobis Scio enim ego quoniam propter me tempestas hec grandis est super vos Ionae i. Take me sayth this blessed prophet and cast me into the sea and the sea will ceasse his rage for I knowe that thys great tempest and storme lieth so sore on you for my sake As though our sauiour Christe sayde Take me and caste me into the stormes of temptation and trouble and the stormes shal ceasse shall not so sore trouble you In eo enim in quo passus est ipse tentatus potens est eis qui tentātur auxiliari Heb. ii In that that he suffred and was tempted he is able to helpe them that be tempted or troubled For he wyl not suffer vs to be tempted aboue our power but will get vs aduauntage to resist temptation and a way to scape frō it that we shall be able to abide it and not to be ouerthrowen by it i. Cor x. Nowe further to the saiyng of Ionas For I know that this storme is raysed for me So might our sauiour Christ say that the storme of temptation that the deuill by Gods permissiō raysed against our first parents and ceasseth not with the same stormes to assault all his posteritye was raysed for Christes sake because y e deuil knew that the godhed māhode of Christ shold be ioyned in one person so shold be exalted farre aboue hym the enuy that he had at this made him to bende his ordinance to set furth all his engins of tēptation against mākind to stop him frō that exaltation honor So that the deuil first saw the exaltation of mankinde in Christe to be one person with the sonne of God enuiyng therat procured the impedimēt asmuch as in him laie by the sinne of Adam And this is a signe that euen so it was in Gods foreknowledge and election that firste he determined the sonne to be incarnate and mankinde to come to that glorye to be one person wyth God and secundarilye knowyng that Adam would fall would bringe all hys posteritie into daunger of damnation the high counsaile of the Godhead appoynted our saide Sauiour Christe to be the meane to saue mākinde again by his blessed passion that he should suffer in his passible and mortall body which he toke vppon him for that purpose For in very dede if Adam had not offended Christ shold not haue bene incarnate in a mortal or passible body nor should haue come as a redemer when there was nothing to be redemed but he should haue come as a glorifier to make mankynde partiners partakers of hys glory after the highest maner that myght be in one persone with almighty God in Christ we his membres of his bodie to haue our parte of the same glory with him But in asmuch as man had by disobedience offended almightye God had nede of a redemer he shewed him self for our sakes as s. Peter saith here now at the last cast of the world in a mortal bodye made of a woman made vnder the law that he might deliuer thē that were subiect to the law that so by Christ our faith and our hope should be in god that by him we may be bolde to trust for like grace of hym as I saied before It foloweth in the text Animas vestras castificantes in obediētia charitatis in fraternitatis amore c. Chastifiyng your soules in the obedience of charitie Pull downe your soules kepe thē vnder obedience yea in charitable obedience For obedience coact by cōpulsion as theues in the gaole obey their keper lest he wil punish thē or cast thē in sorer prison is not the thing that god wil reward except it be charitable that is principally for the plesure of god that wold the inferiours shold obey their rulers or betters cōsequently for the loue to y e party that thou oughtest to be obediēt vnto And you must kepe brotherly loue louynge one an other like as brothers so that if one at any time hurt another yet remēber that we be all brothers in Christ redemed with one bloud by y e remembraunce we must let the displeasure passe forgetting it returning to fraternal loue again And this must come of a simple and plaine harte without dissimulation fayninge or flatterynge euen after that s. Iohn in his epistle biddeth vs ▪ i. Io. iii. My childrē let vs not loue in word and tong alone but in dede and in truth specially cōsidering that as he saith afore whosoeuer hath the substāce of this world and seeth his brother haue nede and closeth his hart frō him how doth the loue of god abide in him In asmuch as he cōtemneth y e infirmitie and pouertie of hys euen christene For this is the beginnynge of fraternall charitie to haue pitye on our neighbours infirmitye And to dye for our brethren is the perfection of charitie the hyghest poynte of Charitye and of fraternall loue that is there spoken of In that wee knowe the charitye of GOD that hee layed awaye hys lyfe for vs and we must ley aside our soules for our brothers And our sauiour Christ in the gospel sayth Maiorem charitatem c. Greater charitie no man hath then to lose his lyfe for his frendes And so we here the perfection of charitye but yet let vs more inwardlye consider the begynnynge of the same Fraternall loue If thou be not meete and readye to dye for thy brother yet geue thou of
nocyue humours whiche iudgeth that thinge to bee bitter that is swete or pleasaunte in taiste in dede So euyll and vycious excercysâ— corrupteth the appetyte that it shall runne on the thing that is nought rather then to desire the thinge that is good And these desiers that Sainte Peter speaketh of here extendeth not onelye to the vnlawfull lustes of the flesshe but also to vnnaturall desires and lustes whiche Saynte Paule greuouslye taxeth Rom. i. Vinolentiis commessationibus And because it is necessarye to amoue the cause if the effecte shall be amoued therefore the blessed Apostle reproueth Glotonye of whiche commonlye ensueth lecherye And speciallye of ouermuche drinkynge of wine as sainte Paule saieth Nolite inebriari vino in quo est luxuria Be not dronke with Wyne for in wine is lecherye as the effecte in the cause And therfore as Valerius Maximus writeth Lib. ii Vini vsus Romanis foeminis ignotus fuit ne scilicet in aliquod dedecus pro laberentur quia proximus a libero patre intemperantie gradus ad inconcessam venerem esse consueuit The women of Rome in the olde tyme when Rome florished in highest auctoritie dominion knew not the vse of wyne for feare lest they should fall to anye shame or villany for the next stept of intemperancye from the God of wyne was wont to be to vnlawful lechery And Terence saieth â–ª Sine cerere baccho friget venus Without meate and drinke Uenus is colde the fleshely luste shall not trouble thee In signe and token that one of them foloweth of the other the bealy is next aboue the priuitie to geue vs to vnderstande that if we restrayne the bealy from superfluitie of meate and drynke the incontinency of lecherye shall be colde and little shall trouble vs. Where contrary he that is geuen to the pleasure of the bealy shall not auoyd the fylthines of lecherye Commessationibus in extraordinarye refections banketynges breakefastes after nonemeates reresuppers and such other lewde and vnseasonable wanton bealyglee All these feadeth lechery and so dothe all other potations and bibbinge and bollynge and reuellinge and so doth dronkennes folowynge of the same And in the olde tyme afore the fayth of Christe was receiued of these folkes that Saynt Peter writ to of such excesse in meates and drinkes folowed not onelye the vncleannes of the fleshe in lecherye but also the vnlawefull and detestable Synnes of Idolatrye and worshyppe of false Goddes worshippyng that for a God that was no God as sometyme the Sunne and Mone and suche other creatures and manye tymes dead men and women whose bodyes wer rotten in the grounde or in the Sea and their souls dampned in hell as Iupiter Mars Uenus or suche other as had exceaded in one notable work or other whyle they were alyue And that thys cryme moste odious to GOD and mooste derogatynge hys honoure and glorye foloweth of reuelynge and ryatyng appeareth by the people of Israell whiche whyle Moyses was in the mounte wyth almyghty GOD receiuyng the lawes they sate downe to eate and drynke Sedit populus comedere bibere surrexerunt ludere Exod. xxii And then they rose vp to daunce and synge and playe on such instrumentes as they hadde in worshyppe and honoure of their Calfe that was newe made whiche was plaine Idolatrye And Lactancius firmianus diuinarum institutionum Lib. primo capi xxi sayeth of suche sacrifices of the Gentilitie Epulisque saciati noctem lusibus ducerent And so you shall reade of moste parte of their solemne feastes I haue declared to you here afore what is an idole and what is Idolatrye An Idole and an Image is not all one Euerye Idole is an Image but not contrarywyse For when Christe asked them for the coyne of their money and they brought hym a Denere he asked not whose is thys idol but whose is thys ymage An Image properly representeth a naturall thinge or a thinge that is or hathe bene or maye bee as the Image of the Crucifixe An Idole representeth and signifieth that y t neuer was nor can be as when a man maketh a picture to represent the God Iupiter or the Goddesse Uenus whiche nother be nor can be for there is no god Iupiter nor goddesse Uenus neither can be anye suche Therfore what soeuer representeth them for Goddes muste neades be an Idole You make an Image an Idole geuynge diuine honoure vnto it or lokynge for helpe of it or thinkynge that one Image of our Ladie can helpe thee better then an other for there is in the Image no suche diuine power The wyse Poet sayeth verye fetelye Qui fingit sacros â—igno vel marmore vultus non facit ille deos qui colit ille facit He that maketh holye faces in Timber or in stone maketh not Gods he that worshippeth them he maketh them gods And so thou makest an Idole of thy wife or of thy childe by ouermuche louynge theim or cherishynge theim and doinge more for theim then thou wouldest do for GOD. And slackynge or leauinge thy duetye to God to please theim after the maner of Saynte Paules speakynge when he calleth Auarice IdoloruÌ„ seruitus Couetousnesse is Idolatry because the couetous man maketh his money his Idole and his GOD doinge more for to gette richesse then he woulde do to get God And takinge more minde on riches then on God And doing that for his goods sake that he woulde not do for Gods sake And after this manner you maie make an Idole of the newest Image that is if you wyll geue it suche honoure as is not kindelye for it Make no more of an Image but onelye take it as a representer to signifye and to put you in remembraunce of the thinge that it is made after and passe no more vppon it In quo admirantur non concurrentibus vobis in eandem luxurie confusioneÌ„ Here s Peter toucheth a coÌ„mon experieÌ„ce which chauÌ„ceth to theÌ„ y t froÌ„ vyce be coÌ„uerted to vertue or froÌ„ a coÌ„men maner of liuyng to more worship or to more honestie or from pouertie to greate riches Suche as were their equals afore suche as were their companions or as leude as they were afore wyll mocke theim gest at them yea and some will bitterlye rayle and dispitefullye backebite theim Example we haue i. Reg. x. of Saule whiche was but a rude persone and sekynge hys fathers Asses that were strayed awaye he met with Samuell the Prophet who by Goddes commaundement anointed him king of the realme and tolde hym afore hande certain thinges that shoulde be fortune hym that when he sawe them come to passe and come to effecte as they were told hym he myght by them assure hym selfe that Samuell was a true Prophete and that he declared to hym Goddes minde sincerelye and truelye â–ª Amonge other this was one signe when thou shalt come to a certayne town in thy waye saide Samuell vnto Saule there thou shalt mete a company of Prophets Et insiliet in te spiritus
geueth good comforte sayinge if you be vmbrayded and missaied for vsynge vertue and iustice that is for Christes sake you be blessed for euerlastinge blessing is promised you And that perteineth to honoure to glorye and to the vertue of GOD and also his holye spirite resteth vpon you In this present lyfe you shall be worthye to haue honoure in youre good workes and for well doynge and vertuous lyuinge Nam honor est praemium virtutis Honor is the rewarde for vertue and in time to come you shall be partakers of Christes honour And nowe you shall haue the glorye of a pure cleare conscience whiche is the glory of a Christen man and the very waye to come to glorye of body and soule Gloria nostra haec est testimonium conscientie nostrae ii Cor. i. This is my glory saith S. Paul the witnes of mine owne conscience without remorse or grudge for my conuersation hath be in simplicitie amonge you without carnall or crafty subteltie or deceipt saith S. Paule Euen like glorye of your owne consciences shall reste vpon you whiche shall comfort you agaynst the insulties and sclauderous raylinge of all your aduersaries Let them say what they wyll you can not let them you know your selues cleare and fautles and the vertue and strength of God ouer the deuyll and all his membres shall also reste vpon you and no marueyle for his holy spirite the holy goost the causer of these benefites and of all other goodnes resteth vpon you and therefore as muche as in them is almightie God that resteth in you is missaid and rayled at in you but as in you and for your part and as you muste take it he is glorified and that is said redoundeth to his glorye by you Nemo autem vestrum patiatur vt homicida aut fur aut maledicus aut alienorum appetitor When you take paine and be rayled on for iustices sake you maye be gladde But I woulde not sayth S. Peter here that any of you shoulde suffer for manslaughter as a murtherer or as a thefe or as a sclaunderer or backbiter or blasphemer or as one that goeth about to take awaye other mens goodes to spoile and robbe them The theues suffer imprisonmēt and death for theyr offences this paine they suffer for theyr iniquitie Heretikes be likewise put to shame and many times to death for theyr misbeleife and heresies and for blaspheminge and missayinge Gods holy scriptures to the yl example and peruerting of many a christen soule bringing them also to like damnation There be none such to be reputed blessed for theyr paines sufferyng because it is not for Christe nor for iustice sake but for theyr owne faultes yll doinges and ill sayinges but yet some suche men and women that haue so suffred for theyr faultes be so obstinate in theyr malice and so glory in theyr errors and iniquitie that they be not ashamed to saye they beare theyr crosse with Christe when they beare theyr fagottes in open penaunce to escape theyr burninge They beare theyr crosse in dede as the thefe dydde that was hanged on Christes lefte syde not to theyr saluation but to theyr cōdempnation which they here beginne and in hell shall consummate perfourme and continue the same for euer Si autem vt Christianus non erubescat sayth S. Peter If you suffer as a Christen man or woman eyther displeasures in body and goodes or by wordes for that thou arte a good Christen man or liueste like a good christen man or woman be not ashamed what so euer be sayd or done against the but rather glorify God giue laude and prayse and thankes to God that hath geuen the grace to be thought worthye to suffer contumely or despites for Christes name Glorificet autem deum in isto nomine quoniam tempus est vt incipiat iudicium a domo dei For nowe is the time for the iudgement of God to beginne at the house of God The iudgement beginneth in our lyfe time for whiche you muste note that the iudgement of God is of two maners one is priuie and secrete the other shall be manifest and openly knowen to all men and women The fyrste is in this life the other shalbe at the day of dome and the generall iudgement For almighty God will leaue no ill vnpunished therfore in as much as he sharpely wyll punishe sinfull persons with the intollerable paynes of hell with the deuylles after this lyfe he suffreth them to take their pleasure while they be here a while and to leade a mery life in welth in prosperitie but at a trise sodenly they be plucked awaye and descendeth downe into hell to that vntollerable and eternall iudgement And when God sendeth to such malefactours any paynes or trouble they fret and chafe rayle and grudge agaynste GOD and in theyr rage dyeth and beginneth theyr hell with paynes and sorowe here that hereafter in hell shall continue for euermore no tounge can expresse the sorowe and paynes that there shall be But others that by suche strokes and correction as God sendeth them be exercised for theyr purgation and be made better and better taketh them for a warning to conuert and amend their liues such correction doth thē much good Therfore it is written Iob. v. Beatus homo qui corripitur a domino Blessed is the man or woman that is correct and punished of our lord God And the reason is this for if mannes correction maye be good and holesome then Gods correction muste nedes be much more holesome for man knoweth not parfitly the maner and measure of holsome correction neither is omnipotent to take awaye the punishment when it is ynoughe or when he lyste ▪ nor to do good and to ease a man in tyme conuenient but God by his omnipotency by that he is almightie and knoweth all thinges he knoweth how much or how litle he maye punishe his childe and seruaunt and he euer punisheth hym to do him good either to trie him and to proue his constauncy or to make him amende his lyfe For there is no man liuinge that can say he is all cleare but that he hath sinned or done amisse and many things that in our iudgement semeth to be iust and well done yet in the iudgemente of God they may be nought For man seith and iudgeth after the exterior apparaunce but God seith the secretes of the heart and al other circūstaunces And in as much as all mankinde was at the beginning iustly condempned for the offences of Adam God will not easely deliuer vs from that malandre neither from so greate a disease which also maketh that sinnes be euer ready and we euer running headlong to them but iustice good liuing is full of labour and payne and is hard to come to but that loue and charitie maketh that easy to them that loueth God whiche to other is very painefull And this is the occasiō of this priuie iudgement of God by which he sendeth
excellencie of the ministers of the newe testament to the glory and ryaltie of the ministers of the old testament That thing that floorished and was had in glorye and riallie esteemed was not glorified in this behalfe in respecte of the excellent glorye of the thinges of the new testament of Christe As the Apostle sayth a litle before Si ministratio mortis litteris deformata in lapidibus fuit in gloria ita vt non possent intendere filij Israell in faciem Mois◠propter gloriam vultus eius que euacuatur quo modo non magis ministratio spiritus erit in gloria ii Cor. iii. If the seruice of death described and written with letters in the stones of the two tabels was had in glory and reuerence so that the people of Israell coulde not looke vpon the face of Moyses which was the minister of that lawe for the glorie and shyning bryghtnes of his face which is sone taken away for it taried not How then can it be that the seruice of the spirite by the grace of the new Testament should not be in glorie muche more He calleth the ministration and seruice of the olde leuits priestes of Moyses law the ministration and seruice of death bycause that Moyses lawe was the occasion of death of the soule not of it self but by the malice and yll will of man whiche commonly laboreth and inclineth to the thing whiche is forbidden so runneth headlonge to breake the commaundementes of God whiche be set forthe by Moyses law and consequently to run headlong to death euerlasting And also Moyses law is full of the comminations and threateninges of the death of the body for the breakinge of it He that gathered stickes on the holy daye was put to deth he that missayde his father or mother should die for it and such other Yet the ministers of the same were had in glorie great reuerence whiche the Apostle declareth by the glory shyninge brightnes of the face of Moyses when he came downe from the mount from GOD bringinge downe with him the lawes then his face had certayne bright shining beames comming from it which appered to the people like hornes ascending vpward from his face so that the peoples eyes could not abyde the sight to loke vpon him but runne backe awaye from him in so muche that he was fayne to put a veyle or a couerynge ouer his face when he spoke to them and when he went vp to talke with God he vncouered his face and when he should declare Goddes pleasure to the people he couered his face agayne that they myght more easly aproche and looke vpon him and heare him as it is playne in the story Exo. xxiiii Of this the Apostle Saynte Paule argueth If the ministration and seruice of death whiche also is euacuate abolished and gon were had in glory and reuerence as it was in deede as appereth by the storie now rehersed then muche more the ministration and seruice of the spyrite of the new law and Testament in whiche the holye spiryte of GOD is gyuen to faythfull people whyche is also the seruice of loue and of libertie of the soule must needes be had in glory and in reuerence For in comparyson of the glory of the lawe of the Gospel and of the law gyuen by Chryst the former glory and clearenes of Moyses law is not seen but vanysheth awaye euen like as the light of the Moone or of the sterres is hyd and sheweth not by the light of the son in a clere day Then saith Chrisostome conuerting his contemplacion to our misteries of the new testament of Christ and to the ministers of the same Let vs consider among other thinges how it is cōmytted to them here dwelling on earth in thys mortall bodye to dispence and bestowe the treasure and riches of heauen for it is giuen to priestes to haue suche power as almighty God would neyther giue to the angels nor to any of the archangels or to any other angels of heauē For it was neuer sayd to any of them whatsoeuer thou loosest on earth shal be losed in heauen whatsoeuer thou bindest on earth shall be bounde in heauen This bonde toucheth the very soule of men and reacheth vp euen to heauen aboue so that whatuer the priest doth in this behalfe here beneth on earth almighty God doth ratifie and alowe the same aboue in heauen and he beyng the lord and mayster doth aproue the sentence of his seruāt Now what maye a man call this els but that in maner al the power in heauen is committed and graunted to the priest for Christ sayth whosoeuer sinnes you forgiue thei be forgiuen and who soeuer sinnes you restrayne or bynde they be restraint bound Tel me saith Chrisostom what power can be giuen greater then this one The father hath giuen to the sonne al power in heauē and earth But now I see saythe Chrisostome the same power the sonne hath giuen to the prest which the father hath giuē to him Imagyn that if a noble king had gyuen to one of hys faythfull and true seruauntes or subiectes power to caste into prison whom it pleased him and to take him out of prison againe or ani other prisoner that he thought wel to do such a man should be counted a marueilous man and in great fauour with his souerayne and worthy to be highly estemed of all the realme And it were a plaine madnes for anye man to despise such an auctoritye euen so it were a manifest madnes to despise or litle regard that authoriti without which we can not obtain our soule helth here in this world saith Chrisostom nor can obtaine the good promisses of the ioyes of heauē Here you must vnderstand Chrisostom that he speaketh of them that be of age and dyscretiō and hath time and oportunitie to vse the sacramentes which the priest ministreth For no man can come to heauen except he be regenerate by water and by the holy gost and he that eateth not the fleshe of Christ drinketh not his blood can not haue life euerlasting Al these thynges be performed and brought to passe by the priest thē how can it well be that without theyr helpe wee may escape the euerlasting fyre of hell or obtaine or wyn the reward of the eternall garlande and crowne of glorye These bee they these be they I say to whom the spiritual trauelyng and the byrthes or deliueraunce of soules to God be put to and they be put in credite and trust with thē By them we put on vs Christe for our garment when we be made Christen men by theym we be buried with Christ by baptisme as Saint Paul speaketh and be made the limmes and the members of hys blessed body For these consideratiōs we ought to feare them to do them more honour then to our carnall father for by our carnall parentes we be borne ex sanguinibus voluntate carnis of bloud the peasure of
was sayd in his name to synne and to hell Osee. xiii â–ª O death I will be thy death O hell I wyll bite the. He that eateth occupieth all that he eateth he that byteth taketh part and leaueth part so dyd the soule of Christ take that part of the prisoners in hell whiche dyed in charitie lefte behind him in tormentes and paynes with the deuylles â–ª all them that besyde oryginall synne hadde committed mortall synne and dyed without satisfaction for the same SAynt Thomas put the syxt article of our fayth sayinge The thyrde daye he rose agayne from death For on Sondaye earlye in the breakynge of the daye while it was somewhat darke he ioyned his soule vnto hys body and rose from death to lyfe and came forth of his chest or graue and oute of the monument or caue in the whiche the graue was beynge fast shutte with a greate stone rouled to it for a dore â–ª and surelye sealed And forthwith came the Aungell from heauen and remoued the stone that was rouled to the doore of the sayde caue and satte vpon it to declare that Chryste was rysen and gonne and anone came the thre Maries and they sawe and hearde the Aungels appearynge to theim lyke men whiche tolde theim that Chryste was rysen but they scarselye beleued the Aungelles rather thinkynge that his precyouse bodye was stolen and caryed awaye oute of the graue Notwithstandynge as they were bydde they wente to geue knoweledge to the Disciples whiche then kepte them selues together in greate pensifenes for the losse of theyr mayster and as close as they coulde for feare of shrewes Marye Magdalene made beste spede and tolde Peter and Iohn what she hadde sene and hearde and consequentlye the same day and other dayes folowinge as well the sayde holye women as the Apostles and other Disciples were by euidente and sensible signes well assured that he was bodelye rysen in dede and not fantasticallye nor faynedlye He was the fyrste that euer ryse to lyfe immortall neuer to die againe Other there were that were reised frome death to lyfe by the power of God but after certaine yeares they died againe Christe rose by his owne power and neuer died againe therefore the Apostles called him the beginninge and fyrste begotten amonge dead men Col. i. The beginner and cause of his owne resurrection whiche was by his owne power and also of oure resurrection that lyke as he died for oure sinnes and rose againe to iustifie vs so we shoulde mortifie oure selfe to sinne that we may rise againe with him and liue to God walkinge in a newe life whyle we be here that finallye we maye rise with oure bodies and soules glorified to immortall lyfe Oure olde manne was crucyfied with Christe that the bodye of synne myghte be destroyed that we shoulde no more doe seruice to sinne Oure olde man signifieth oure olde lyuinge in synne lyke Adam the fyrste manne that synned of whose offence descended to all his posteritie the nourishinge and feadinge of sinne the darte and pricke of death whiche the Apostle manye times calleth by the name of sinne this we must mortifie and kyll that so the bodye of synne maye be destroyed We lyue to synne when we lyue after the inclination of the sayde nurse and breder of synne so that synne reigne in our mortall bodies to obeye the desires of sinne And contrary we die to sinne when we do not the desires of sinne neither folowe the inclinations of sinne that so the body of sinne may be destroyed in vs the bodye of sinne is the whole rable and multitude of sinnes together like limmes of one body as fornication vncleanes auarice contention wrath gyle brauling dissension heresies enuye ryot or surfet and suche other when these be mortified in vs then we dye with Christ. And this mortification we must buselye and continually beare vpon vs and then we shal be sure to liue with him by renewinge of our liuinge contrarie to vice vsing iustice and vertue that so we may giue light of good example to all others that they may glorifie and laude God in vs that finally we and they with vs may ryse to immortall glorye THen foloweth the seuenth article whiche S. Barthelomew put to this gathering and it is this He ascended into heauen and sitâ—eth on the righte hande of GOD the father almightie That is to saye the condition of our nature whiche he toke of the virgin his mother he toke vp with him and set it on the ryght hand of his father aboue the skye and aboue all the orders of aungels and aboue al thinge that is named not only in this world but also in the world to come Therefore let vs ascende vp in deuoute heart with Christ while we be in this presente lyfe that when the daye of the generall resurrection shall come we may folowe him ascendyng in body thither as he is gone afore vs bodelye openinge the waye for vs. Mich. ii For lyke as he rose from death to life to make vs lykewise to ryse so he ascended to make vs to ascende For whiche purpose we must well knowe and remeÌ„ber that with Christ ascendeth not pryde nether couetousenes lechery or any other synne he was our phisition he cured vs and made vs once hole but he toke with him none of our malaÌ„ders therfore yf we come after him we must leaue all these and cast them of least they presse vs downe that we may not ascend to that glorious place wher Christ sitteth on the ryght hande of his father that is to saye equal with the father by his godhead and in the inheritaunce and highest wealth and glory of God by his humanitie to entreate for vs as our attourney towarde the father To sitte belongeth to a iudge because oure sauioure nowe beinge in heauen considereth and iudgeth all mens actes and at the laste shall manifestlye and openly come to iudge them and to geue sentence therefore it is sayd that he sytteth Saynt Steuen sawe him standing on the fathers right hande as one redy to fyght for hym and to helpe him constantlye to suffer the persecution of the Iewes where ye must not ymagine any materiall body or ryght hand or lyfte hande in the godhead or any material stoles to sit on in heauen it is a maner of speakinge of the scripture by a similitude rather then that there be any such partes there in dede And likewise to sitte or stande in heauen signifieth no more but there to be at his pleasure and to shewe hym selfe as it please his maiestie THe eyght article saint Mathew the Apostle and Euangelist sayd From thence he shall come to iudge the quicke and the deade In the same body he wyl come to the iudgemeÌ„t in whiche he ascended into heauen to iudge all christen and hethen for all we that be hath be shall be shall stande afore Christes seat of iudgement that euery man maye receaue the duetie of his bodye as he hath
done whether it be good or yll .ii. Cor. v. And so Christ sayde that when he shoulde come in his glory with his aungels then he shall pay euery one accordinge to his dedes These wordes are greatlye to be feared for he sayth not that then he wyll geue after his mercy to euery one but after theyr owne dedes here he is mercifull there he wyll be all rightuous therfore the longer that he loketh for oure amendemente here so muche more greuouselye he wyll do vengeaunce yf we wyll not amende This iudgemente is greatelye to be feared for the hyghe wysedome of the iudge and for the cleare knowledge that he hath for al thinges be naked bare and opened to his eyes as well the secrete thoughtes of mynde as open deedes there shall nede no wytnes to accuse the synners for theyr owne consciences and theyr thoughtes shall be the accusers and wytnesses of theyr owne iniquitie accusinge or excusynge in that terrible daye Roma ii His fyrste comminge to take oure nature vpon him was in infyrmitie weakenes and pouertie but his seconde cōmynge that shall be to this merueilous iudgemente shall be in myghtye power and maiestie His power is almightye in it selfe and besyde that all the worlde wyll take his parte and fyghte wyth hym agaynste lewde synners there shall be no man to speake or to entreate for them and then he wyll be verye terrible and angrye to reproued synners in so muche that they shall wysshe the mountaynes and hylles to fall vpon them and to hyde them from the angre of the Lambe Oh merueylous agonye and furye of mynde that they shall be cumbred wyth to be so afrayde of a Lambe He wyll shewe him selfe very amiable pleasaunte and comfortable to his electe people and therefore to theym he wyll be as a Lambe and to the others wonderous sore and greuous THe nynth article of oure fayth is of the thyrde personne in Trinitie the holye Gooste expressed by Saynte Iames the sonne of Alphey called Iames the lesse because he came later to be CHRISTES scholer then the other Iames the Sonne of Zebede of whome I spoke in the thyrde Article This is the article I beleue in the holy Gost. Like as we must beleue on the father on the sonne so must we beleue on the holy Goost for he that beleueth not on all three persons taketh no profite beleuinge on one or twayne of them for this is the catholike and common fayth to beleue one God in Trinitie and a Trinitie of persons that is to saye thre persons in one Godhead The holy Goost the thyrde person is brought forth by the fruitefull will of the father and of the sonne as the equall wyll and loue of them both of equall mighte and power and maiestie with the father and with the sonne on whome we muste beleue After the article of beleuinge on the holy Goost conuenientlye foloweth two other articles concerninge the workes of grace of the holy Goost One is of the worke of grace in gettinge that thinge that is good the other in amouing and auoydinge that is yll OF the fyrst grace Symon the Apostle called Chananeus and Zelotes putteth the tenth article of oure crede saying The holy catholike Churche the communion of sainctes After the myndes of some holy doctors we may not saye properlye that we beleue in the holye Churche or on the holy Churche for the Church is not God on whom we beleue as is aforesayd it is the house of God Albeit if we say so it may be allowed as S. Paule praysed the Collossen i. for the fayth and charitie that they had in Deo in omnes sanctos on God and on all holy persons because that by theyr fayth and charitie they extended theim selues to God and all good men So in as much as we extende and set forth oure selues to conforme our selues to the vnitie of all holy churche and to the communion and company of all holy folkes by our fayth adourned with charitie mouinge our selues to suche conformitie in perfection of life we may by that reason saye that we beleue on the holye Churche and on the communion of sainctes This Churche is called holy as for a distinction and difference from the Churche that the prophete speaketh of saying I hate the churche of imaginers of mischiefe dissention and debate For suche Churches be not holy but rather yll and very noughte It is also called holy because the people and company of the same be washed from the vncleanes of sinne by the holy Sacramentes of the church takinge their efficacitie and strength at the bloude of our Sauiour Christ. It is called catholike that is to say vniuersall or whole ouer all the world not mutteringe in sundry corners or countreys as heretikes haue imagined theyr Churches There can be no greater treasure no greater honour gottē then to haue the grace of the lyuely fayth of this vniuersall churche This fayth saueth sinners worketh miracles ministreth Sacramentes who so euer he be or in what state or condition so euer he be yf he be not in this fayth of the catholyke churche he is no true christen man neyther can be saued lyke as there was no man nor woman saued aliue in the great floude that was in the tyme of Noe but onelye they that were within his great shippe The communion of sainctes or of holy persons that is to saye like as I beleue the holy churche to be one and holye and that yf I will be saued I muste conforme my selfe to that vnitie not swaruinge from it by heresies or dissention so I muste in perfection of lyfe conforme my selfe to the felowship and companye of holy persons as well of them that be nowe aliue as of them that be departed to God afore vs. For if we wyll haue communion or felowship with the sainctes or holye men in euerlastinge life we muste studye to folowe them in liuinge for they muste perceaue in vs somwhat of theyr vertues that so they may vouchesafe to pray for vs to almightie God And although we can not suffre martirdome as some of them did yet at the lest wise we must by example of them repugne and resist yll and vnlawfull concupiscence and the rather by their prayers that so we may obteyne forgeuenes of oure sinnes hauinge a merueylous good helpe thereto by the holy Sacramentes of this catholike churche whiche sacramentes all holye men and women commoneth and vseth felowlike pore and riche all together And by the vnitie and communion in the fayth and Sacramentes of this holye churche we receaue as well the merite of Christes passion and of his holy lyfe as of the good liuinge and good dedes of all holye people beynge all one knitte together by the liuelye fayth of the sayde catholike Churche according to the prophetes sayinge I am partaker of al them that feare the O Lorde And therefore euerye true lymme of the sayde Churche is partaker of all the good