that case is amonges the Chrysten people called in Latyn Infidelis That is to saye Unfaythfull or Heathen And because God as before is declared hath made promyse and conuenaunt wyth man and is euer in hys wordes pro myses moost true moost iust moost constante and wyll as we must moost assuredly beleue and thynke performe and accomplyshe the same soo farre forthe as he hath promysed in any wise therefore God is cal led as he is in very dede Fidelis et verax that is to say Faythful and true obseruyng and kepyng his fayth that is to saye hys promyse to man requyryng that man shoulde lyke wyse kepe hys faythe and promyse towardes hym Nowe of these thynges that are before spoken it is manyfest that fayth as it is taken in the seconde accep is the perfecte faythe of a true chrystian man conteynynge the obedience to the hole doctryne and religion of Chryste And after thys sorte is faythe taken of S. Paule in his epystle to the Romaynes and in other places of Scrypture where it is sayde that we be iustifyed by fayth In whych places man may not thinke that we be iustifyed by fayth as fayth is a seuerall vertue seperated from hope and charytie from feare of God from repentaunce but by fayth there is ment not the late inuented and deuised faith that is to say onely faythe or fayth alone but faythe with the foresayde vertues coupled and ioyned to gether conteinyng as is aforesaide the obedience to the hole doctryne and religion of Chryst. And here by the way is to be noted that euerye man that doth offend God doth not vtterlye lose his fayth therby for both they that do synne by frailtie soden motions from which euen the iust men ar not holly free and be taught therefore of Chryste to saye with other Forgyue vs our trespaces c And the other also whych aduysedly fall into deadely synne as they that do committe murder adulterye and other abhominations albeit they be fallen from the liuelye and perfecte fayth for that they are disobediente to the doctrine and religion of Chryste whyche they dyd knowe yet there doth remayne in them so offēdyng the certeine and assured knowledge of God and his doctrine whiche is the faythe after the fyrste sorte and acception of fayth And that these ii thynges it is to wytte knowlege and obedience are sometime seperated and a 〈◊〉 Chryste in the. xii chapiter of Saint Lukes Gospell doth playnely declare it speakyng of a seruaunt that knoweth the wyl of his maister and doth it not And lykewyse S. James in his epystle sayeth that fayth may remayne wythout charitie Wherefore the truth being thus a transgressoure of the lawe of Almyghty God after baptysme dothe kepe a remorse of conscience the light of knowledg by fayth whereby he seeth the remedyes howe to at tayne the remyssion of synne and by a speciall gyfte of further grace is moued to vse the same remedyes and soo by faythe walketh the wayes ordeyned to at tayne remyssion of synne as in the Sacramēte of pe naunce shal be more perfytlye hereafter declared Thus haue you harde the. ii acceptions or takynges of fayth that the fayth of knowledge may remayne in hym that hath fallen frō the perfect faith of a Chrystian man But whether there be any specyall particuler knowledge whych man by fayth hath certaynely of hymselfe whereby he maye testyfye to hymselfe that he is of the predestynates whiche shall perseuer to the ende in their callyng there is not spoken as yet of nor 〈◊〉 can by the Scryptures or Dectoures be proued that any such fayth can or ought to be preached 〈◊〉 taught Truthe it is that in the Sacramentes 〈◊〉 by Chryste and vsed in his Catholique Churche here in earth we may constantly and assuredlye beleue the workes of god in them and the applycation of his grace and fauour therein to oure presente comforte with assuraunce also that he wyll not faile vs yf we fall not from hym And therfore we so contynewyng in the state of grace wyth hym haue warrante and may beleue vndoutedly that we shal be saued BVT FORASMVCH as our frayltye noughtines ought euer to be feared in vs it is therfore expedient for vs to lyue in contyuuall watche and in contynuall fight with our enemyes the deuyll the fleshe and the worlde and not to 〈◊〉 to muche of our perseueraunce and contynuaunce in the state of grace whych on our behalfe is vncertayne vnstable but dilygently and ofte to remembre the godly and wyse lesson of S. Paule in the. x. chapiter of his first epistle to the Corinthyans where he sayeth Qui se existimat 〈◊〉 Videat ne 〈◊〉 that is to saye he that thynketh or iudgeth him selfe to stande let him take hede that he fall not For all thoughe GODDES promysses made in CHRIST be immutable yet as it hath bene sayde afore he doth not make them to vs but with conditiō So that hys promyse standyng we maye yet fayle of the effect of the promyse hicause we kepe not our promis And therfore yf we assuredly do recken vpō the state of our 〈◊〉 as grounded vpon Goddes promisses and do not remember therwyth that no man shal be 〈◊〉 onlesse he lawfully fighte we shal tri umphe before the victori and so loke in vaine for that whych is not other wyse promysed but vnder a 〈◊〉 and after this sorte euery chrysten man muste and ought assuredly beleue ¶ Here foloweth the crede or the. xii Articles of the Christian fayth i. I beleue in God the father Almyghty maker of heauen and earth ii And in 〈◊〉 Christ his onely sonne oure Lorde iii. Which was conceyued by the holy gost borne of the 〈◊〉 Mary iiii Suffred vnder Ponce Pilate was crucifted dead and buryed descended into hel v. And the third day he rose agayne from death vi He ascended into heauen and sitteth on the right hande of God the father almighty vii From thence he shall come to iudge the quicke and the deade viii I beleue in the holy Ghost ix The holy Catholike churche x. The 〈◊〉 of saintes The forgiuenes of sinnes xi The resurrection of the body xii And the life euerlastinge Amen Here foloweth thexposition and declaratiō of this crede AS concernyng this crede there are v. points generally to be marked and obserued first that al chrysten people ought and must constantly beleue mayntayne and defende al those thinges to be true whych be comprehended in this crede in the other two credes whereo◠the one is vsed to be sayde at Masse beyng approued and establyshed by auncient generall counsayles and the other was made by the greate clerke holy man Athanasius And likewise we must also constantly beleue mainteyne and defende al other thynges whych are comprehended in the whole body and canon of the Byble Secondely that all thinges conteyned in thys crede or in any of the other ii credes or
he was caried vp into heauen ascendynge as the Psalmist in his lxvii Psalm doth saye Super 〈◊〉 〈◊〉 ad orientem That is to say Aboue heauens vnto the Easte And the sayd Difciples adorynge hym dyd retourne vnto Ierusalem These thynges beforesaid are speciallye testified by S. Marke in the xvi Chapyter Luke in the. xxiiii Iohn in the. xx by S. Luke also in the fyrst Chapyter of the Actes and by sondry other partes of the scrypture By the way it may be noted that this eleuation of Chryste into Heauen dyd muche differ from hys eleuatyon vnto the Crosse for there as Esay in the. lxiii Chapyter doth saye Chryst alone dyd treade the Presse where here as Dauyd in his lxvii Psalme and S. Paule in the. iiii Chapiter to the Ephesians doth saye Christe ascending into Heauen dyd leade captiuitie captiue with him and gaue gyftes to men Furthermore the eleuation vpon the Crosse was with mooste bytter sorowe and payne where the ascension into heauen was wyth most vnspeakeable ioye and wonderfull gladnes And it is not to be forgotten here that amongest other causes why Chryst would no lenger tarye here vpon earthe but ascende into Heauen there are fiue speciallye noted The fyrst that Chrystes body beynge gloryfyed Heauen and not the Earth was a place conuenyent mete for it to be cōuersaunt in The 〈◊〉 that by the sayde ascension he myght glorifye the humaine na ture whyche before that tyme was neuer admytted vnto heauen The thyrde that ascendyng into Heuen he myght be an aduocate and an intercessoure contynuallye for vs. Hebre. ix i. Iohannis ii The fourthe that so ascendyng he myghte shewe vs the waye and prepare vs a place Michee ii 〈◊〉 iiii The fyste and last that he myght sende the Holy Ghost vn to vs which he sayd he woulde not excepte he departed Ioannis 19. And thus much for the fyrste part of thys Article For the second parte of this article which is that Chryst Sitteth on the right hande of God the father Almyghtye ye shall vnderstand that to sit on the ryghte hande of God the father is not after a carnall and worldely fashion to be vnderstanded as who saith that God the father had like men a right hand and a lefte hand but by the sitting of Christ on the ryght hand of God the father is vnderstand and ment that Chryste hath and euer shal haue communicated vnto hym of God the father glory honoure power felicitie and euerlastynge monarchye gouernaunce rule and dominion ouer all pryncypates potestates powers dominions and ouer all creatures that can be named eyther in thys worlde or in the worlde to come ordeyned to be kynge of all kynges and Lorde of all Lordes and all thynges both in hea uen and also in Earth to ve cast vnder his fete and made subiecte to hym and he appoynted to be the cheife and principall heade of the vniuersall and hole Catholyke Churche which is his misticall Body hauyng vnder hym in his Churche here in Earth suche ministers and after such order and fashion as lyked him to appoynt and ordayne in the same And albeit that Chryste is ascended into Heauen and syttethe on the ryght hande of God the father almyghtye yet we maye not as the 〈◊〉 doo gether 〈◊〉 vpō contrarye to the 〈◊〉 〈◊〉 that the 〈◊〉 of Chryst in substaunce is not reallye and truelye in the Sacrament of the Aultare but contrary 〈◊〉 〈◊〉 Chryst is bothe God and man and soo 〈◊〉 〈◊〉 or almyghty and hath by his godhed 〈◊〉 〈◊〉 〈◊〉 vnto his manhode taken vp his Body and his 〈◊〉 nitie into heauen which to do is aboue the 〈◊〉 and reach of onely nature to accomplyshe and bryng to passe we ought with the catholyke Churche firme lye and stedfastlye beleue that 〈◊〉 as oure Sauiour Chryste bothe promysed to giue his bodye in a Sacrament and also perfourming his promise did it soo in dede as the 〈◊〉 and S. Paule also dothe testifye and declare the bodye therefore of Chryst doth both sit on the ryght hand of God the father almyghtye in heauen in the visible forme of a man accordyng to this article and is also verely real ly and truely in substannce in the Sacramente of the Aultare vnder the formes of breade and wyne And where in the. vii chapyter of the actes it is wrytten of S. Stephan that he dyd see Iesum stantem a dexteris virtu t is 〈◊〉 That is to say Iesu standing on the ryght hand of the power or vertue of God Whereby some haue gathered a contrarye ie in Scripture 〈◊〉 shall vnderstande that these wordes Christ to sytte or Christ to stand at the ryghte hande of God the father are not to be vnderstanded after the carnal and worldly maner and gesture of man but spiritually to signifye hys equalitie wyth God the father the partycipatyng of all glory with the same 〈◊〉 equalytie and partycipatyon in 〈◊〉 and the catholyke doctours is as well vnderstande by 〈◊〉 as by standyng Thus haue you hard the hole exposi tion of this vi Article conteynynge in effecte howe our Sauiour Iesus Chryst after that he hadde perfectely accomplished and performed the hole mistery of the redemptyon of mankynde by hys incarnation his byrth his passyon his death his buriall his discēdyng into Hell and rysyng agayne from death to life and after he hadde bene here in Earth conuersaunte with his Apostles and Disciples by the space of fortye dayes after his resurrection beyng amongest his Apostles and he in theyr sight assended into heauen in the verye fame his naturall bodye whyche was borne of the blessed vyrgyn hys mother and was cru cified vpon the crosse and so dydde wythdrawe hys accustomed visible conuersation from the presence of his Apostles and from the bodely sight of al other creatures By remembraunce whereof bothe they we should here in earth eleuate and lyfte vp our hole hartes myndes desyres all affections from earthly thynges and from all carnall and worldlye cares towardes heauene and heauenlye thynges and soo shoulde by hys grace prepare our hartes and make oure selues 〈◊〉 and apte to receaue hys spyrytuall gyftes which he sendeth into the worlde Wherfore the thing thus beinge let vs in dede lifte vppe oure hartes and myndes vnto Chryst thus syttynge at the right hand of God the father and there praying cōtynually for vs. And let vs soo in mynde nowe from henceforth dwel in contemplatiō of heuenly things during al the space of this mortal life that we may hereafter for euer dwell with the holy trinitie in glory euerlastyng Amen ¶ Thexposition or declaration of the. vii article of the crede whych is From thence he shall come to ' iudge the quicke and the deade IN this Article two thynges specyally maye be con sidered the fyrst is that Chryste beinge ascended into Heauen Shall come from thense And thesecond is that commyng from thense He shall iudge both the Quycke and the
the Lord of Lordes c. Of whose maiestie both heauen and earth also are fullye replenysshed ¶ Therposicition or declaration of the fourth Commaundement which is Remember that thou kepe holy the sabbot day FOr the better and more manyfest vnderstandynge of thys commaundement ye shall knowe that thys word Sabbotte vsed in the Englyshe toungue beinge referred to the interpretation or vnderstandinge and cō mon vsage of the Hebrues or Iewes dothe sygnyfye reste vpon the seuenth daye whyche we call Satur daye and 〈◊〉 Is to take reste vppon the sayde seuenth daye in whyche seuenth daye both they theyr chyldren there seruauntes and beastes dyd take reste and 〈◊〉 from all bodelye sernyle laboure that they were wonte to do Thys rest quiet nes with the sayde Hebrues or Iewes was but the rest of the body insomuch that yf an Hebreue or Iew dyd neuer so muche occupye or exercyse his mynde in carynge or thinkynge vpon worldely busynes yet yf he dyd not there with exercyse and occupye hys body with all he was accompted to kepe the letter of thys commaundement But wyth vs chrysten men there is requyred a greater perfection in thys behalfe for we muste besydes the due obsering of the sabbote in abstainyng our selues from bodily laboure haue also oure myndes quiet and free from all suche cares and gyue our sayde myndes intierly and holy vnto god the contemplation of godlye thynges not onelye prynatelye with oure selues but also publykelye 〈◊〉 duely to the churche and beynge godlie assembled with other there to heare the deuyne seruyce approued vsed and obserued in the catholyke church and withall to geue good eare to the word of GOD beyng there preached and to gyue thankes vnto god for hys greate benefyttes whyche to receyue we are mooste vnworthy consyderynge our noughty liuing and the abusynge of his sayde benefyttes And as in the churches we muste in the tyme of dyuyne seruyce on the sabbothe daye thus occupy oure selues deuoutlye So in all other places durynge the tyme of the sayde sabbothe day we absteining from bodely labour and other oure 〈◊〉 elye busynes by lawe not allowed muste occupye our selues in thought worde in dede as maye be to the glorye of God with the spyrytuall edifyinge bothe of our selues and also of oure neyghbours And emongest other thynges vpon the sayde sabbotte daye we muste visite the sycke persones and shewe and doo the workes of mercye to them other both bodely and ghostly euery one instructynge and teachynge his chyldren seruaunts and famyly in ver tue and goodes And albeit thys commauddemente when it was fyrste gyuen to the Iewes dyd fyrste bynde them and theyr successoures to kepe holye the Saturday beyng then taken and accepted for theyr Sabotte daye yet to vs chrysten men the Sondaye is oure Sabbote daye called in latten Dominica dies and so termed and named by Saynte Ihon in the fyrste chapyter of his Apocalypse or reuelatyon wher he sayeth 〈◊〉 in 〈◊〉 que appellatur 〈◊〉 〈◊〉 uerbum dei 〈◊〉 〈◊〉 Iesu fui in spiritu in dominica die c That is to saye I was in an Ilande whiche is called Pathe mos for the word of God and the testimony of Iesus Christ I was in spirite on the sonne day or the daie of our Lorde Of thys Sondaye or daye of our Lorde Saint Au gustyue in his 251. Sermon maketh a verye notable and godly processe as well concernynge the ryght vse of it as also of the altering of the sabbotte daye as it was vsed amongest the Iewes vpon the Saturday to the vse and kepyng of it vpon the Sonnedaye as emogest the chrysten people it is obserued and kepte And he the sayd Saynt Augustyne speakyng in his sayde sermon vnto the people sayeth thus Sciendum est fratris charissmi c. Whyche his sermon ther to auoyde superfluitie and tediousnes here in fyrste rehersynge the Latyn and then afterwardes puttinge there vnto the Englyshe we wyll onelye Englyshe faythfully translate here vnto you and moste worthy it is to be harde and learned And it is this Most derely beloued brethern it is to be knowen that therefore of our holye fathers it is ordened and commaunded to chrysten men that in the solempnyties of Saynctes and moste especiallye on the Sondayes the sayde chrysten men shoulde take reste and cease from earthlye busynes that they myghte be the more redyer and prompter to the dyuyne seruyce as not hauynge anye impediment or incommodytye whych myght staye or withdrawe them from it and myght leaue or forsake at that tyme earthlye care or thought to the intente that more easely they myghte take 〈◊〉 vnto or consyder the wyll of God of which thynge oure lorde hymselfe by hys prophet Psalmo 45 dothe saye Be you styll or quyet and do you consyder or see that I am GOD. But they who beyng entangled with diuerse cares and busynesses doo dyspyse thys sentence or sayinge of God and wyll not gyue or aplye them selues to dyuyne contemplation I feare me that in the iudgmente to come when they shall knocke at the gate of our lorde and requyre to be opened our Lord will aunswere and saye verelye I saye vnto you I knowe you not departe from me al you that do worke iniquitie And suche as nowe do neglecte to seke God are thē of hym to be refused Therefore my brethren let it not be paynefull or greuouse vnto you vpon the Sondayes and vpon the festyuall dayes of the Sayntes to gyue youre studye vnto the deuyne seruyce The apostles in dede and the apostolicall men dyd therefore decree or determyne the sondaye to be kept wyth deuout solempnitie for that oure redemer dyd vpon that daye ryse frome the deade And that day therefore is called in Latyn Dominicus That is to saye The daye of our Lorde That in it we absteyning from earthely workes and the enticemētes or flatterynge pleasures of the world may bende our selues to diuine seruyces onely giuing I saye to thys daye honoure and 〈◊〉 for the hope of oure resurrectyon whyche we haue in or by it For lyke as he our Lorde Iesus Chryste and sauyoure dyd ryse from the deade soo also we doo truste our selues to ryse at the laste daye And moreouer it appearethe euen in the holye Scryptures thys daye to be 〈◊〉 or highe for it is the fyrste daye of the worlde In it the elementes of the worlde were made in it Aungeles were created In it also Chryste dyd ryse from the deade 〈◊〉 it the holye Ghoste dyd from the heauens descend vpon the apostles and Manna also in the wyldernes was from heauen fyrste gyuen in it And by these figures and such lyke tokens thys daye of oure Lorde called Sondaye is notable And therefore the holye doctoures of the Church haue decreed or determyned to translate or brynge all the glory of the iudaicall Sabbote kept on the saturedaye into the sayde sonday that we myght celebrate in the veritie or truthe that whyche they
Deade For the profe of whych fyrst parte we haue besides other testymonies of Scrypture the speciall testimonye of Saynt Luke in the fyrst chapyter of the Actes wher he spea king of the Disciples who dyd beholde our Sauiour Chryst when he dyd ascend saieth thus Cunque iutuerentur in coelum euntem illum ecce duo uiri astiterunt iuxta illos in uestibus albis qui et dixerunt uiri Galilei quid statis aspicientes in celum HicIESVS quia assumptus est a uobis in celum sic ueniet quē admodū uidistis eumeuntem in celum That is to say Whenthey dyd beholde or loke vpon hym departing or going into Heauen Lo two men dyd stande by thē in whyte garmentes who also dyd say 〈◊〉 men of Galile what do you stande lokynge vp into Heauen This Iesus who is assumpted or taken vp from you into Heauen shall so come as ye haue sene him goyng or departing into heauen And so ye see that into Heauen he is ascended and from heauen he shall descende or come And here shall ye learne that there are two speciall commings of Chryste into the worlde mentioned and spoken of in scripture and they be very diuers in them selues the fyrst commynge of Chryste into this worlde was to be borne of the virgyn Mary and by his deathe passion to redeme the worlde of which is spoken fully and largely in the exposition or declaration of the thyrde Article of this Crede The second commynge of Chryste into this worlde shal be to iudge bothe the quicke and the deade as is conteyned in this vii article And concernyng the second parte whyche is his comminge to iudge the quicke and the deade ye shall vnderstand that our sauioure and redemer Jesus Chryst beyng ascended as is declared afore into heauen shal come from thence that is to saye from heauen into this worlde and he shall come in his glorye and maiestie and shall then in the verye visyble fourme of his naturall body appeare vnto the bodely eyes of all the people of the worlde in his perfecte manhode and in the selfe same bodye wherein he ascended to the inestimable comforte and reioyse of the good and the extreme terroure and confusion of the wycked Where being accompanied with hys holye Angells his ministers waytynge vpon hym he shall sit openly in the cloudes of the ayre and shal iudge al quicke and deade accordinge to truthe and iustyce accordyng to his holye worde expressed in scrypture that is to saye accordyng to euery mans owne workes and dedes done by him in hys lyfe tyme whyche workes and dedes shal be then examined dyseussed tryed not after menes owne fantasye and inuention wythout aucthoritie and grounde of Scryptur but accordyng to the commaundement of God and the teachyng of Chryste and his Apostles For at that day of iudgement all the people of the worlde quicke and deade that is to say aswell all those whiche shall be founde on lyue in the worlde at that daye as also all those which euer syth the creation of Adam lyued here in thys worlde and dyed before that daye shall come and appeare afore the presence of Christ in their very bodyes and soules And when they shall be so gathered and assembled together oure sauyoure IESVSCHRIST shall pronounce the finall sentence and iudgement of euerlastyng saluation vpon all those persons whyche in theyr lyfe tyme obeyed and confyrmed them selues vn to the wyll of God and excused the workes of righte beleife and charitie and so perseueryng in well doing sought in theyr hartes and dedes honoure glory and lyfe immortall And contrarywyse vpon all those which in theyr lyfe tyme were coutentions and dyd 〈◊〉 agaynst the wyl of God and folowed in iustice and iniquitie rather than truth and vertue our sauiour Chryst shal than and there pronounce the sen tence of euerlastynge punyshment and dampnation In whyche sentence there shal be made a perfect sepa ration or diuision betwene these two sorts of people that is to saye betwene the shepe and the goates the come and the chaffe the good and the badde the blessed and the cursed the members of his bodye and the members of the deuyll and so the good and the blessed being vpon his ryght hande he shall clearely and perfectly delyuer them for euer from the power ma lyce of the wycked and from all paynes and euyll and so take them all vp with him into heauen there to be crowned and rewarded in bodye and soule with honoure and glorye and euerlastyng ioye and peace which was prepared for them from the beginnynge of the worlde And all the other whych shal be iudged to euerlastyng payne and death beyng vpon hys lefte hande he shall send them downe into Hell there to be punyshed in bodye and soule eternallye with fyér that neuer shall haue ende whych was pre pared from the begynnynge of the worlde vnto the Deuyll and his Angels And here it is speciallye to be remembred howe thys article was for great considerations added immediatelye and conioyned vnto the former articles and chiefly to the intent that no man shuld in his life tyme 〈◊〉 vpon the sayde benefites of Chryste or take occasion of carnal liberty or securitie and so liue without feare to transgresse or withoute regarde to obserue the commaundementes of God but rather that euery good christen man shoulde in euerye parte of his lyfe haue a continuall remembraunce and respecte vnto the laste daye of iudgemente and so be in continuall feare to commytte any thyng contrary to the wyll of God for the whiche he myghte deserue to haue the sentence of euerlastynge dampnation pronounced vpon hym For thys is certaynely true that at that daye euery man shal be called to an accompte of his lyfe and shal be than fynally iudged according to his workes good or badde done in hys lyfe tyme that is as S Paule sayeth to them that perseuer in well doing and laboure to attayne glorye honoure and immortalitie shal be gyuen lyfe euerlastyng and to them that be contentious and obey not the truthe but folowe and do iniustice shall come indignation ire afflyctyon trouble and paynes euerlastynge In this article it is further to be noted that like as there is nothynge more certayne vnto vs than that we be all mortall and shall once dye and yet no man 〈◊〉 knoweth the tyme whan he shall dye euen so there is nothyng more certayne than that thys daye of iudgement shal once come and yet the houre and tyme whan it shal be is hydden and kept secret from the knowledge of all men and angels and is reserued to the knowledge of God onely whyche thynge precedeth onely of hys goodnes towardes vs and is done to the intente we should alwayes here in oure lyfe tyme flee from sinne and imploye all our hole stu dy and indeuour to walke in the wayes of God that is to saye in such fayth hope and charitie as God
uniuerso populo 〈◊〉 nus in coelum extendente coetu item sacerdotali uerendoque posito sacrificio 〈◊〉 deum non 〈◊〉 pro istis 〈◊〉 sed hoc quidem de hiis qui in fide migratunt that is to saye Not withoute greate cause of the Apostles these thinges were decreed that in those dreadesul misteries meanynge the sacrifice of the Masse where there is presented and offered to god the father the body bloud of hys most deare beloued sonne Jesu Chryst in the presence or handlynge of whome we oughte to tremble least by our vnworthynes or misorder we shoulde otherwyse behaue oure selfe then the worthynes and dignitie of that sacrifice 〈◊〉 the commemoration of the deade should be had or made for in dede they knowe well that greate commoditie and profytte doeth come to the deade therby For when all the people doeth stande holdinge vp they haudes to heauen andthe companye of the priestes lykewyse and also the dreadfull sacrifice be layed vpon the Aultare howe can it be but we shall appease or mitigate GOD prayinge for the saide dead but this yet is to be done for suche as doe dye in the fayth Thys fayeth Chrifostome And the same Chrysostome also in his xli homily vpon the fyrst epistle of S. Paule to the Corinthians reprouynge suche as dyd immoderatlye lamente the deathe of their frendes writeth in thys maner Sed qou abiret inquis ignoras uel recte uixit uel secus utrinque quo profectus sit constat Idipsnmest quod perturbat inpuis quia decesserit peccator sunt haec subfugium praetextus Nam situ idcirco mortuum do les formare componere uiuentem oportebat Verum tuas tu uices non huius deploras Arbiret peccotor sane gaudere decct peccata 〈◊〉 esse non accumulatum malum utique quaotum fieri potest ut iuuetur non lachrimis sed prece supplicationibus eleemosinis oblationibus Non est temere hoc excogitatum nec frustramemoriam mortuorum inter sacra misteria celebramus aut accedimus pro istis agnum illum iacentum 〈◊〉 mundi tollentem deprecantis sed ut his consolatio hinc aliqua sict Nec temere qui altari assistit inter horrenda mysteria clamat Pro omnibus in Christo dormientibus pro his qui memoriam celebrant illorum c. That is to say But thou saiest I caÌ„ not tel whi ther he is gone Canst thou not tell eyther he lyued well or els otherwyse on both sides it is certaine whither he is gone But then saith thou that is it that trobleth me because he departed a synner Let this be your excuse and pretexte For yf therefore thou art sory for him nowe deade thou shouldeste haue enfor med and redressed him while he was alyue but thou lamenteste thyne owne cause and not his Althoughe truely he be gone a sinner thou oughtest to reioyse that hys synnes are stayed or letted and that vyce is no more hea ped or encreased and thou oughteste to endeuoure thy selfe by all meanes possible that he maye be holpen not with teares but with praier with supplications with almesdedes and oblations It is not vnaduisedly or with out cause deuised ne yet in vaine do we celebrate the memorie of the deade while we be at the holye misteries or doo come prayinge for the deade vnto that lambe there lyenge whyche taketh awaye the synnes of the world but that thereby some comforte maye be vnto the sayd deade yea not withoute a greate cause it is that he which standeth at the aultare whyle he is aboute the dreadefull mysteries doth crye sayinge For all them whyche slepe in Chryst and for al them whych do celebrate theyr memorie c. S. Augustyne also in the xxii sermon De uerbis apostoli wryteth thus Crationibus uero sanctae ecclesiae sacrificio salutari 〈◊〉 sinis quae pro eoruÌ„ spiritibus erogantur non est dubit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum eis misericordius agatura domino quam eorum peccata meruerunt Hoc enim a patribus traditum uniuersa obseruat ecclesia ut 〈◊〉 〈◊〉 qui in corporis sanguinis communione defuncti sunt cum abipsum sacrificium loco suo commemorantur oretur ac pro illis quâ—que id efferri commemoretur cuÌ„ uero eoruÌ„ commendandorum causa opera misericordiae 〈◊〉 quis eis dubite suffragiari pro quibus 〈◊〉 〈◊〉 〈◊〉 allegantur 〈◊〉 omnino ambigendum est ist a prodesse defunctis sed talibus qui ita uixerint ante mortem ut possint eis haec utilia esse post mortem c That is to sai we ought not to doute but that the deade by the prayers of the holye churche by the holesome sacrifyce and by the almes whyche are giuen for theyr soules are holpen that GOD maye be more mercifull vnto them then ther synnes haue deserued for the vniuersall churche doth obserue or kepe this as a thynge delyuered or lefte vnto her from the auncient fa thers that for theÌ„ whiche haue departed this lyfe in the communion or felowshyppe of the body and bloude of Chryste prayer shoulde be had or made whan at the 〈◊〉 of the very sacrifice the persoÌ„s departed are in their peculier place remembred meÌ„tioned also to be made that the sacrifyce is offered for them And when the workes of mercy are done for the departed they thereby to be commended or betaken to the mercye of God who canne doute those workes to releiue them for whoÌ„ prayer is not vaynelye alleged or made it is not to be douted at all these thynges to profyte or auayle the deade and yet but to suche who so haue lyued before their deathe that these thinges maye be profytable vnto them after their departure or death c. Herevnto may be added one notable discourse of S. Augustyne nothyng so longe as frutefull whyche is wrytten in his treatyse called Enchiridion ad Laurentium in the. 〈◊〉 chapter of the same in these wordes Neque negraduÌ„ 〈◊〉 functorum animas pietate suorum uiuentium releuari cum pro illis sas 〈◊〉 〈◊〉 offertur uel eleemosynae in ecclesia siunt Sed eis haec prosunt qui cum 〈◊〉 ut haec sibi prodesse possint emeruerunt Est 〈◊〉 quidam uiuendi modus non tam bonus ut non requirat ista post mortem nec tam malus ut ei non prosint ista post mortem Est uero talis in 〈◊〉 ut ista non requirat est rursus talis in malo 〈◊〉 nec his ualeat cum haec 〈◊〉 transicrit adiuuari 〈◊〉 circa hic omne meritum comparatur quo possit post haue uitam releuari quispiam uel grauari Nemo autem se speret quod hic neglexerit cum obieret apud 〈◊〉 promereri Non igitur ista quae pro defunctis 〈◊〉 〈◊〉 〈◊〉 isti apostolicae sunt Christi ut referat unusquisque secundum ea 〈◊〉 per corpus gessit siue bonum siui