impietie holiâ— S. Austen if he were now a liue and harde suche vndeceÌ„t vnreuereÌ„t wordes such fonde straÌ„ge opinions suche wicked blasphemus saigê as some letteth not to vtter of thê most holy blessed sacrameÌ„t he wold not misse but sai vnto theÌ„ as he ones said vnto Iulianê° y â— pelagian with his secte Mira dicitis noua dicitis falsa dicitis Mira stupâ—mâ—s noua caueâ—â—s falsa con uincimus Meruelous thinges you speke new thigê you speke false thinges you speake your meruealous sayeinges we are a stouÌ„ned at theim your newe sayeinges we wil be ware of theim your â—alse sayinges we wyll conuince theim But for me to conuince thys heresie to proue thoroughly y â— real preseÌ„ce of christê most precious body blude in y e holy blessed sacrameÌ„t as it is a mater of no smal importauÌ„ce nor caÌ„ welbe done in so shorte a tyme so do not I intende to take on me suche a waightie prouince nor yeat longe to stande hereupon at this present Howbeit somewhat to speake hereof more for edificatioÌ„ of the simple thaÌ„ for conuiction of the frowarde I thynke it for the tyme expedieÌ„t If our sauiours act dede were thoroughly correspondeÌ„t to his worde and promise as god forfende any good christen man or woman shoulde euer or saye or thynke the contrarie sithen he made this promise in the gospell of saynte Iohan. Panis quem ego dabo caro mea est quam ego dabo pro mundi uita doubling this worde dabo after the greke text to signifie adoubble geninge of his bodie in this sence the breade which I wyll geue you to eate it is mine owne fleshe which fleshe I wyll geue also to be crucified on the crosse for the redemptioÌ„ of y e world who caÌ„ thaÌ„ doubt but y t our sauiour christ at his maundie supper what tyme he tooke bread in his hande blessed it brake it gaue said this is my body but that he eueÌ„ thaÌ„ made it his owne verye bodye in dede for otherwise his word and his dede had not â—yne one otherwyse he had promised a thinge whiche thinge he hadde not performed And to th ende it should not be doubted what bodye he ment he added as a declaration quod prouobis tradetur Thê is my body saith our Lorde but what body o lorde â–ª tell it vs playnly the very selfe same body saith he that shal be betrayed for you How coulde he haue expressed hys mynde more playnlye more euidently more simply than to saye this is this this is my bodie yea that bodye toe whiche shal be betraied for you If this be not playne inoughe I can not tell what is playne inough Thys beleued playnlye vpon oure sauiours playne wordes fyrst the holy doctour S. Damascene who saieth Non est figura panis uinum corporis sanguinis domini Absit N. hoc sed est ipsuÌ„ corpus domini deificatum ipso dnÌ„o dicente hoc est corpus meum non figura corporis sed corpus non figura sanguinis sed sanguis The breade and the wine it is not a figure only of the bodie bloude of Christ god for fende that but it is our lordes owne bodie ioyned vnto the godhed our lorde him selfe saying this is my bodie not a figure of my bodye but my bodie this is my blude not a figure of my blude but my bloude This beleued againe playnely vpon our sauiours playne wordes the holye doctor S. Ambrose who saith Antequam consecretur panis est ubi auteÌ„ uerba christi accesserint corpus est christi Et ante uerba christi calix est uini aquae plenus ubi uerba christi operata fuerint ibi sanguis efficitur qui plebem redemit Before it be consecrated it is bread but after the wordes of Christ are ones come vnto it thaÌ„ is it the very bodie of christ And before y e wordes of christ are prouounced the chalisse is full of wyne and water but after the wordes of Christ hathe ones wrought vpon it than is it made the very blude of christ whiche redemed the worlde This beleued also playnly vpoÌ„ out sauiours playne wordes the holye doctour S. Iohan. with the golden mouthe who saith Credamus ubique deo nec repugnemus ei etiam si sensui cogitationi nostrae absurdum esse uideatur quod dicit Quod in omnibus praecipue in mysterijs faciamus Non illa quae ante nos iaceÌ„t soluÌ„modo aspicieÌ„tes sed uerba quoque eius teneÌ„tes NaÌ„ uerbis eius defraudari non possumus sensus uero noster deceptu facillimus eÌ„ illa falsa esse non possunt hic saepius atque saepius fallitur Quoniam ergo ille dixit hoc est corpus meum nulla teneamur ambiguiâ—ate sed credamus Let vs beleue god alwaye and let vs not repunge vnto him no though the thinge he saith maye seme an absurditie both to oure sences and also to our vnderstanding Whiche thinge let vs do in all maters but specially in the mysteries of our faith Let vs not consider the thing that lieth before vs only but let vs consider christes wordes also for oure sences they may be are often tymes disceaued but Christes wordes they are not nor can not in no wise befalse Because therfore christ hath said this is my body let vs beleue saith he without all doubte that it is euen as he hath said his owne very body in dede This beleued more ouer plainly vpoÌ„ our sauiours plaine wordes y e holy doctour S. Ansten who saith expouÌ„ding this text as it was than read Et ferebatur in manibus suis Hoc uero fratres quomodo posset fieri in homine quis intelligat quis N. portatur manibus suis manibus aliorum potest portari homo manibus suis nemo portatur â–ª quomodo intelligatur in ipso dauid secunduÌ„ literaÌ„ noÌ„ inue nimus in christo auteÌ„ inuenimus ferebatur N. christus in manibus suis quaÌ„do coÌ„meÌ„daÌ„s ipsuÌ„ corpus suuÌ„ ait hoc est corpus meuÌ„ ferebat N. illud corpus in manibus â—uâ—â— He was caried in his owne haÌ„des But this o brethen how it may be uerified in maÌ„ who can vnderstaÌ„de for what maÌ„ is caried in his owne handes In other mens haÌ„des mai a man be caried but in his owne haÌ„dê is no maÌ„ caried How this may be vnderstand in Dauid literally we fynde not but in Christ we fynde For christ he was caried in his owne handes whan he coÌ„mendiÌ„g hê owne bodie sayd thê is my body For thaÌ„ he caried y e same bodie in his owne haÌ„des And how coulde christ I pray you carie hê owne body in his owne haÌ„des vnlest hê body were there really substaÌ„cially coÌ„tained vnder y e formê of bred wie â–ª for if it were but a figure as the sacramentaries saith than coulde Dauid and euery other man carie his owne body in
communioÌ„ one sacrifice one preisthode and al one From this vnitie I saye who so euer diuideth him selfe he is as S. Cyprian sayth an alian a prophane an enimie alienus est prophanus est hostis est habere iam non potest deum patrem qui ecclesiaÌ„ non habet matrem he can not nowe haue god to hys father who will not whytesafe to acknowledge the churche for his mother he can not be partaker of goddes charity who is an enimie vnto his vnitie Non potest particepâ— esse diuinae charitatis qui hostis est â—nitatis wherunto accordeth also this sayeng of S. Austen Who so doth seperate him selfe from the catholike church how commendably and howe godly so euer he thinketh him selfe to liue and it were no more but for this one haynous offence only that he is seperate froÌ„ the vnitie of christ he shal not haue life non habebit uitam he shall not haue life saith he he shal be counted as dead for the verye ire and indignacioÌ„ of god hath euen now alredie lighted vpon him yea tarieth on him toe ira dei maneâ— super eum Wherfore in what state and condition this doughter this particuler churche of Englande standeth at this presente it is nowe to be considered Wheras euery good doughter ought to captiuate her intelligence geue that to her spirituall mother whiche no good chylde lyghtly denieth to his naturall mother that is to witte dreid reuereÌ„ce credit loue and obezauÌ„ce to her lawes and ordinaunces accordinge to the holsome councel of the wyseman sayeng Audi filimi disciplinam patrâ—sâ—ui et ne dimittas legem matristuae Heare o my soÌ„ne the discipline of thy father and leue not vndone the lawe of thy mother what shall a man say than of this doughter Englande whiche for many meÌ„bres of hers yea mo thaÌ„ a good maynie nother dâ—edâ—th her mother nor reuereÌ„ceth her mother nor crediteth her mother nor loueth her mother nor obeieth her mother but rather dispiseth her spiteth her taunteth her checketh her reuileth her with all termes of ignomime reproche that possibly caÌ„ be imagined ceaseth not coÌ„tinually to deface her as much as in her lieth to bring her mother to vtter confusion and desolacion O lord god who seith not y â— miserable the wretched and the dedly dampnable state this doughter Englande in a parte standeth in Who seinge it do not inwardly and hertely lament the same Yet this not withstandinge this good woman our mother the holy catholyke church for her motherly af fection and tender loue moued euen with the very boweles of pitie and compassion she soroweth lamenteth and bewayleth the dedly defection of thys her doughter pitifully coÌ„playninge crienge out and sayeng Audite obsecro coÌ„fines Angliae audite uniuersi populi uidete dolorem meuÌ„ Adduxit mihideus luctum magnum Vidi enim defectionem filiae meae quam super duxitilliaeternus Filiam enutriui exaltaui ipsa autem spreuit me Educaui illam cum gaudio iucunditate dimisi autem eam cuÌ„ sletu luctu Iccirco ecce ego plorans oculus meus deducens aquas Factasum in derisum omni populo angliae canticum eoruÌ„ tota die Ambulato filia mea ambulato Ego enim squalida gemeÌ„s et maerore confecta desolata darelicta sum sola Heare I beseke you o you borderers of Englande heare all you people about heare you and see you my grefe God hath sent me great heuines For I haue sene the deadly defection of my doughter England whiche her gostlye enemie hathe put in to her mynde I haue brought vp and promoted adoughter and she hath at leÌ„gth set me at nought I brought her vp with ioye gladnes but I lost her agayne with sorow and morning Beholde therfore I morne the very teares runneth downe by my chekes I am made a laffinge stocke to al people of England and their songe all day longe walke doughter walke go doughter go thou hast forsaken me thou hast leafte me as a lone woman and as a sorowfull rufull and wofull mother And knowinge that al poore of life and death is in the only hande of god whiche killeth reuiueth sendeth downe to the graue and fetcheth vp a gayne to him as to the moost cunninge phisicion do she repayre to him for the reuiuing of her deade doughter do she besily make her mooste ernest peticion and prayer euen with these or the lyke wordes whiche I haue nowe taken to my theme Domine filia mea modo defuncta est sed ueni impone manum tuaÌ„ super eam et uiuet Lord my doughter the churche of Englande as touching the life of liuely vnitie she is euen now in aparte disceased and dead but come laye thy mooste gracious hande on her and she shall reuine This muche afore the prayers FOR as muche as derely beloued in our sauiour christ this doughter this church of EnglaÌ„d nowe in a parte disceased and dead hathe come to her death by thre maner of wayes firste for lacke of the life of liuely vnitie with her mother the holy catholyke churche secondarilye for lacke of the life of faieth good beleife And thridlye for lacke of the life of charitie and good liuing sitheÌ„ the firste part hath been alreadie declared I entende God helping and your patience suffring of the two other partes now briefely to entreate and finally to declare how God laieth his most gracious hand on this dead doughter for her resuscitation and reuiuyng againe and this dooen after a plaine homelye perceiuable sort I shal committe you to God First as touchyng the death of this doughter Englande for lacke of the life of faith good belief No merueil it is verely if she for a good I muste saie for a great numbre of her membres be sore infected sore poysoned sore soule sicke or rather dead in soule through misbeleuyng no merueile I saie it is at all For why what soeuer diuelish diuises meanes and waies hath been vsed heretofore of the chiefest miscreauntes misbeleuers and heretikes that euer wer in christes church Tharrains I meane for thalluremeÌ„t of other to thinfectioÌ„ of their detestable doctrine if a maÌ„ marke it well he shal finde the verye selfsame deuises meanes and waies or y e like to haue beÌ„ practised put in vre of late here in this our realme almost in euery point TharriaÌ„s firste for that thei coulde not otherwise lightlye perswade but vnder the colour of the woorde of God they talked commonlye of the scripture alledged the scripture appeled to the scripture bosted of the scripture and a nuÌ„bre of textes thei had gathered together for their assertion whiche were in very deede as Bunderius writeth l. apparaunt textes mo in numbre then the euident plain textes the catholik ê could finde out for the true part And therupon
Tharrians thei had alwaies in their mouthes gloriously the word of God y e word of god the worde of God And w t this their audacitie march g agaiÌ„st the church as Tert. saith furth with the strongest in faith thei moued the weaker thei we ried the wekest of al thei eÌ„trapped the waueryng thei sente away with a scruple in their coÌ„science Et hac sua audacia aduersê° ecclesiaÌ„ congredieÌ„tes stati quosdaÌ„ moueÌ„t orthodoxos fatigant infirmos pusillos capiunt medios autem cum scrupulo dimittunt And hath not the like practise been excercised with vs these fewe yeres past by our euangelical brotherhod haue not wee beÌ„ likewise by theÌ„ assaulted w t the word of y e lord vrged with y e word of y e lorde pressed w t the word of y e lord ye wheÌ„ the lorde our lord knoweth meÌ„t nothiÌ„g lesse was other ergo in peruise other Alleluya at Easter euermore coÌ„mon then was in theyr mouthes the worde of the lord Gods boke Of whoÌ„ â–ª yet may not thinke you the woorde of the lorde the worde of Gods booke in this point â–ª wel be verified Non mittebam prophetas ipsi currebant non loquebar ad eos ipsi prophetabant dicentes Ait dnÌ„s cuÌ„ dnÌ„s non sit loquutê° I haue not sent these prophetes saith our Lord and yeat thei ranne I haue not spoken to theim and yet thei preached saiyng the Lorde hath spoken it when in very dede the Lorde spake it not Against al soche misconstruers and misexpounders of the word of God heare I praie you how Tertullian maketh our mother the holie Catholike Churche to replie Qui estis uos quando aut vnde ue nistis quid agitis in meo non mei quo iure siluam meaÌ„ caeditis qua licentia fontes meos transueâ—titis Mea est possessio olim possideo habeo origines firmas ego sum apostoloruÌ„ haeres Ipsi apostoli sicut testameÌ„to suo cauerunt sicut fidei coÌ„miseruÌ„t sicut adiuraueruÌ„t ita teneo Voscerte exhaer edaueruÌ„t seÌ„ê‘ abdicaueruÌ„t ut extraneos ut inimicos Who are you saith shee when or from wheÌ„ce came you what make you in my grouÌ„d being none of mine by what aucthorite cut you douÌ„e my wood who liceÌ„sed you to turne y e stremes of my fouÌ„teines The scripture saith she it is my possession my good my heritage I haue had possession therof a loÌ„g time I haue good euidence to shew for the same I am y e right heire to thappostles thapostles as thei willed by their testameÌ„t as thei put mee in trust as thei gaue me in charge and adiured me to holde so doe I still hold wheras thappostles thei haue alwaies disherited and caste of you as bastardes as alians as enemies as such â–ª which ought to haue no right no title no intereste at all in the expounding of scripture The Arrians againe thynkyng theym selues neuer hable to induce the people to their heresie whiles the Catholique good and godly lerned bishops were hadde in reputacion they charged therefore many of theÌ„ with diuerse faulse and greuous crymes As emong all other thei charged the good and godly lerned bishop Athanasiê° both w t a maime and also w t incoÌ„tineÌ„ce With a maime in that he should haue cut of one Arsemius arme tharme of a ded maÌ„ beiÌ„g broughtfurth of purpose as the arme of Arseuius notwithstaÌ„ding Arsenious himselfe appeared afterward hauyng both armes With incontinencie in that hee shoulde haue rauished a certein woman who being subornated for y e nones did like a shameful shameles harlot most impudeÌ„tly auouche it to his face although as it apered in coÌ„clusioÌ„ she neuer knewe him nor sawe him before And albeit this good and Godly learned Byshoppe hadde so well pourged and cleared him selfe of bothe these crimes that his accusors susteined thereby no litle shame and reproche yeat was he that notwithstandyng deposed and sent into banishmeÌ„t And hath not the like crimination and false accusation ben forged also of late yeres against certeine of our most catholike good and godly learned prelates worthy for their stoute stedfastnesse stedfast stoutenesse in Goddes quarele bothe to be chronicled in yearthe and also to bee crouned in Heauen â–ª Was not disobedieÌ„ce laid to ones charge where no disobedieÌ„ce was periury to an others charge where no periurie was diuers crimes to diuers of their charge wher no crime was And notwithstaÌ„ding their iust purgatioÌ„ clerement were thei not yet deposed and coÌ„mitted to ward ye that some of theÌ„ to most vile ward to Tharrians also for thallurement of the powers beyng dyuerslye â–ª affected and delighted with chaunge thei vsed diuers alterations changes in their religioÌ„ whose mutability chaÌ„geableness Hilary most plainly declareth of whoÌ„ for auoidiÌ„g of tediousnesse I wil touch but here and there a pece of a loÌ„ger processe Scribendae atque innâ—uaÌ„dae fidei exinde usus inoloeuit qui post que noua potiê° coepit coÌ„dere quà m accepta retinere nec ueterata defeÌ„dit nec innouata firmauit Et facta est fides temporuÌ„ potius quà m Euangeliorum duÌ„ aut ita fides scribunt ut uolumê° aut ut uolumê° intelliguntur Et cuÌ„ secunduÌ„ unuÌ„ deuÌ„ etiaÌ„ fides vna sit excedimus ab eâ— fide quae sola est duÌ„ plures fiuÌ„â— ad id coeperuÌ„t esse ne ulla sit Annuas atque menstruas de D E O fides decernimus â–ª c. Acustome hathe growen saiethe hee to write to innouate to chaunge often tymes the Faieth which custome after it ones begon rather to make newe Decrees theÌ„ to retein decrees redy â–ª made it neither defeÌ„deth thold nor yet stablisheth the new and so the faith was made more according to the tyme then according to the Gospel whiles Faithes are either so written as we list or at lest as we lyst so vnderstande And whereas after the rate of one God there ought to be but one faith wear falleÌ„ froÌ„ that faith w t is but one whiles mo faithes are made thei haue begonne to be at that poiÌ„t y t no faith at al remaineth We make euery yere yea euery month almost a new faith Hitherto s Hilari who in the same place reciteth also iiii seuerall chauÌ„gê which tharrians had of their faith and al in one yeare And haue we not hadde in like maner of late yeres often chaunges about ower religioÌ„ and that accordyng to the affection and phantasie of Rulers haue not we had chaunge in doctrine chaunge in bookes chaunge in tounges chaunge in aultares chaunge in placyng chaunge in gesture chaunge in apparaile chaunge in breade chaunge in geuyng chaunge in receyuyng with many chaÌ„ges mo so that we had still chaunge vpon chaunge lyke neuer to haue lefte chauÌ„gyng til al the hole world had cleane been chaunged TharriaÌ„s furthermore tallure and entise al
of Iesus whiche was called ouer you by that holye aulter whereunto you haue come by the holy sacramentes whiche you haue receaued by the terrible iudgment to come of the quicke and the dead at the dredfull day of dome breifly by the health of your owne soules euen as you truste to be saued and auoyde euerlasting dampnation I beseke you I praie you I exhort you I require you I charge you yea I adiure you What vehemencie of wordes haue we here what an obtestation is this what an adiuration But go toe let vs see what is thy request O woman saye on at ones in few wordes Verely euen this Consider with your selues my dere chyldren consider fyrste the consent of all the foure Euangelistes with the holy Apostie saint Paule of whome all the blessed sacramente is termed vniformelye and that no lasse than a leuen tymes the very body blude of christ Consider agayne the hole concent of all the auÌ„ciant doctors and catholyke writers of all aiges whiche beinge well constred and well vnderstande do fully and holly affirme it the very bodie and bloude of christ Considre also the coÌ„cent of dyuers general couÌ„celles whose authoritie as S. Austen saith is most solempne and honorable whiche hath in the sprite of god determined and decreed it the very bodie and bloude of christ Considre more ouer the meruealous reuelations and wounderful miracles wrought of god and wroten of auncient authours which hath froÌ„ tyme to tyme declared it the very bodie and bloude of christe Consider ouer and besides this the great bitter scourges plages that hath all wayes lighted on al christen realmes dispisinge disworshippinge it and contrarily the prosperous successe and traÌ„quilitie of al christeÌ„ realmes accepting and worshippinge it as the very bodye and bloude of christ Considre finally the dredful dedly dampnable state condition you stande in now at this present as many as do not sted fastly beleue it y e verye bodie and bloude of christ For in thê behalfe as Epiphanius saith â–ª you are fallen froÌ„ grace and from life euerlasting A gratia salute You are dead you are dead you are dead Hither to your mother good brethren Now than if you continue in the misbeleife of this most holy and blessed sacramâ—t and in all other most pernicious peuilent most detestable and dampnable heresies which are â—ow abroode our mother the holye catholyke churche maye haue iust occasion to repayre to the heauenly phicision her spouse say the wordes of my theme Domine â–ª filia mea modo â–ª defuÌ„cta est c. Lord my doughter the churche of Englande â–ª as touchyng the life of fayth good beleif she is eueÌ„ now in apart disceaced and dead but come laye thy moost gracious hande on her and she shall reuiue HERE haue you harde the death of this doughter the churche of Englande as touchinge the life of faith and good beleife Nowe shall you heare in lyke maner the death of the same doughter as touchinge the life of charitie and good lyuinge If misliuyng also and lacke of charitie derely beloued do bring death to thê doughter as in dede it doth â–ª how can she be thought than other thaÌ„ disceased other than dead in manye â–ª membres of hers at least for whan was misliuinge I pray you euer in any aige more a lofte and more riffe than euen now of late by our tyme in this oure realme Whan hadde euer more place than of late yeares the sayenge of the holye Apostle In nouissimis diebus instabuÌ„t teÌ„pora periculosa erunt homines seipsos amantes ce In the later daies their shall come perillous tymes y â— people shal be louers of theÌ„ selfes couetous bostars proude cursed speakers disobedient to father mother vnthankefull vnholy vnkinde coÌ„naunt brekers stubberne falfe accusars ryotous fearce dispisers of them which are good headdie highminded gredie vpon voluptuousnes more thaÌ„ the louers of god hauinge a similitude of godly lyuinge but denieng the vertue therof Whan the saieng of the prophet Osee NoÌ„est ueritas noÌ„ est misericordia noÌ„ est scientia dei in terra MaledictuÌ„ meÌ„daciuÌ„ homâ— cidiuÌ„ furtuÌ„ adulteriuÌ„ inundauerunt et sanguis sanguinem terigit There is no trueth there is no mercie there is no knowlege of god in the land but swearyng liyng manslaughter theft and adultry hath gotteÌ„ thouer haÌ„d and one gyltinesse followeth an other When the saiyng of the prophete Esaie Terra infecta eÌ„ ab habitatoribê° suis quia traÌ„sgressisuut leges mutauerunt ius dissipruerunt foedus seÌ„pitÌ„num dereliquerunt Dominum blasphe mauerunt sanctum Israel abalienati sunt retrorsum The yerthe is eueÌ„infected with her inhabitaÌ„tes for thei haue transgressed the Lawes chaunged the ordinances broken the euerlasting couenaunt forsaken our Lorde blasphemed the holie one of Israel and are gone bacwarde When the saiyng of S. Iohn the holie Euangelist Totus mundus in maligno posiâ—ê° est All the whole worlde is set on mischiefe All whose saiynges the holie Doctour S. Basile thinkynge fulfilled in his age discribeth a disorder not much disagreaunt from the disordre of this our age SubuersasuÌ„t pietatis dogmata â–ª â—bati pietatis ritus aÌ„bitio eoruÌ„ qui dâ—m noÌ„ metuuÌ„t ecclesiaruÌ„ gubernacula inuadit iam manifeste uelut impietatis proemium primae sedis dignitas ê“stituitur ita ut qui malediceÌ„do est seuerior ad EpiscopatuÌ„ populi acquirenduÌ„ sit prior ac potior Euanuit hoÌ„estas sacerdotalis desieruÌ„t qui gregeÌ„ domini pasâ—uÌ„t cuÌ„ scieÌ„tia dispensatioâ—s pauperuÌ„ ad ê“pria oblectameÌ„ta muÌ„eruÌ„que largitioes absumeÌ„tibus ijs qui aÌ„bitionis dnÌ„andi studio teneÌ„â— ElaÌ„guit CaÌ„onuÌ„ exacta diligeÌ„tia multa eÌ„ pctiliceÌ„tia Qui. N. humanis adiuti oiffuijs ad priÌ„cipatuÌ„ perueniuÌ„t hac ipsa deliÌ„queÌ„di ê‘inissa liceÌ„tia gratificaÌ„tur â— Inter ca rideÌ„t nosinfideles nutaÌ„t â—modicae suÌ„t fidei fides ipsa in aÌ„biguuÌ„ uocatur ignoraÌ„tia ofâ— uÌ„ditur ineÌ„tibus ê“pterea quam formaÌ„ ac specieÌ„ pietatis pratexunt qui sermoneÌ„ uâ—â—sute adulteraÌ„t SileÌ„t N. pie doceÌ„tium ora reresoluta uero est quaeuis blasphema lingua ê“pha nata sunt sacra qui sam sunt in plebe domus oratioÌ„is fugiuÌ„t ut pote iÌ„ quibus iÌ„pia doceÌ„tur Ab ignatur pastores ut dispergaÌ„tur greges Vnum iam crimen est quod uehemeÌ„ter pumtur si quis patÌ„nas traditiones diligentÌ„ obseruet Godly decrees saith he are ouerthrowen Godly vsages are put out of place thambition of them that feareth not God inuadeth the gouernemente of Churches the dignitie of the high Sea as a rewarde of impietie is now openly so set out to sale that whoe is more earneste then other in railynge he is more forwarde then other in attainyng a bishoprike Priestly grauitie is vanyshed awaye Gone are they whiche feedeth Christes flock with knowlege Thei whiche are ambitious
desirous of ruledom coÌ„sumeth the reliefes of the poore to their owne pleasure and bribyng of other The exacte obseruation of the canons and rules of the churche are waxen faint great libertie of sinfull liuyng is permitted For thei whiche by others helpe and not their owne deserte aspireth to ruledome gratifyeth their helpers again with theselfe same libertie of misdoing c. In the mene time the Infidels thei laughe vs to scorne the weakeliges in faith thei stagger the faithe is called in doubte Ignoraunce ouershadoweth mennes myndes because thei pretende a fourme shappe of godlinesse whiche coloreth their talke with craftynesse For the mouthes of godly preachers are stopped but eueri blasphemous tong rouleth at large holy thynges are prophaned thei which be good emong the people shunneth the houses of praier as in y e which wicked doctrine is taughte the sheperdes are driueÌ„ awaie that the flockes maie be scattered abrode one crime there is nowe a daies most sharply punished if a man doe diligeÌ„tly obserue kepe y â— tradicioÌ„s of the fathers Hither to s Bas But here now among all other enormities in general to touche particularly one in the laitie and another in the ciergie â–ª what shall I saye firste of certeine of the Laitie whiche hathe what by Hooke what by crooke wrong oute of the handes of the Clergie not only benefices and Tithes but also the best part of the temporalities of Bishoprikes hathe thei delte thinke you charitably with theim therin No verely vnlesse you wille call that Charitie whyche Iulianus the Appostata ones vsed with the Christians This Iulianus whiles hee impouerished the christians pulling from thâ— their goodes and possessiones he pretended charitie towards theim bearyng theim in hande he did theÌ„ a great benefite and a great good tourne therin For he saied he entended their impouerishmeÌ„t for a good purpose to th ende that thei being made poore shoulde the more easely obteine the kingdome of heaueÌ„ because it is written Beati pauperes quoniam ipsorum est regnuÌ„ coelorum Blessed bee the poore for to theim beelongethe the Kyngedome of Heauen If then certeine of the laitie hath enteÌ„ded suche charitie in theire doinges towardes the Clergy is not the Clergie muche beholdyng vnto them thinke you in that thei woulde so charitablye vnburden theÌ„ of so great a part of their weighty liuynges and laie the burden on their owne backes and shoulders Is not the Clergye muche beeholdynge vnto theym in that theie woulde passynge the commune Order of Charitie preferre the clergy before them selues would helpe the clergie to heauen first and tary behind themselues comyng after by leisure wheÌ„ thei may intende it But would any suche of the laitie be conteÌ„t wyn you to haue any pointe of like charitie exteÌ„ded towardes them again would theâ— be content other shold helpe them to Heauen by like waies â–ª by vnburdenyng theim of any part of their weighty posessions and liuelyhodde It is not to bee thought in no wyse Wherefore the righte order of charitie staÌ„ding as it doth that euery man ought to doe as hee would bee doen vnto sithen the laitie would not nor could not be content after suche sorte to be vsed themselues their owne conscience must nedes condeÌ„ne theim of theire vncharitable and vniust vsage towardes the clergie What shall I saie again of certeine of the clergie which ought to haue ben as lanternes of light â–ª in geuing good exaÌ„ple of chastitie purety of lyfeto al other hathe they doen godly well trowe you in breakynge their vowes in geuing therein suche an offeÌ„ce to the world that al the whole ordre of prest hode hireth the worsse for their doinges is in a maner slaundred therby But here perhaps some wil replie again and saie fyrste that we secular priestes are no votaries dooe make no vowe of chastitie at all because we hold our peace Secondarily that we oughte not to make any vowe of chastitie because thei saie it cannot be gathered of scripture Thirdly y â— wee can not kepe the vowe of Chastitie because thei demeth it impossible Fourthly that the breache of the vowe of Chastitie is no offence because it seemeth vnto theym as a rashe vowe As touching the first point that we Seculer priestes notwithstandinge our silence do professe the vowe of chastitie it maie apeâ—e firste by a certeine Canon of a general counceil which hathe these woordes Quicun que Diaconitacuerunt susceperunt manus impositioneÌ„ professi coÌ„tinentiaÌ„ si postea ad nuptias conuenerâ—t a ministerio cessare debebunt What soeuer Deacones hathe holden their peace and hath receiued the laiyng on of handes holie ordres hauing ones professed chastitie If afterwards thei fall to mariage thei ought to ceasse from the ministery It maie appeare againe by a certeÌ„ saiiÌ„g of s Bede our owne countrymaÌ„ declaryng therin the coÌ„mon vsage of the Churche by his tyme. viii c. yere agoe and vpwarde Nullus sine uoto ut uel uirgo existens â–ª uirgo permaÌ„eat uel coÌ„tracta uxore coÌ„iunctionis foedera soluat coÌ„secrâ—ri permittitur nulli praecipitur nullus ad hoc ministerium subeundum cogitur inuitus sed si quis iam coÌ„sâ—sit esse sacerdos uoto castiâ—atis se sponte coÌ„stâ—inxit No manne is permytted to be consecrated withoute a vowe whether it bee to the ende that he beyng a virgine may coÌ„tinue still a virgin or hauyng a wife maie loose the promises of coniunction as touching cohabitation No man is coÌ„mauÌ„ded to vowe No man is coÌ„stremed perforse to priesthode But if any one consenteth to priesthod he voluntarily hath bouÌ„de him selfe to the vow of chastitie It maie appere also and that euidently by the plaine wordes of the pontificall accustomed to be redde commonly at the making of Subdeacons Where it is saied to all that are to bee ordred y â— as many as intend to receiue that holy order therewithall the yoke of our Lorde and the profession of chastitie should drawe nere and receiue the same as many as woulde not consent thereunto shoulde then departe from thens Now after this protestatioÌ„ made as it was for the most part alwais made thei that tatied and receuied that holy order though thei kept Silence and gaue no woorde at all of any consente yeâ— didde thei not in their verye acte manifestly declare theire coÌ„sent therunto â–ª and is not the consent in acte as good and effectual as the coÌ„seÌ„t in word I appeale here to the conscience of euery secular prest being ordred at least before these fewe yeares past whether he going to the receiuing of the Subdea conship didde not thinke assuredly the vowe of chastitie so annexed to that order that it should neuer be lawful for him after that to contract Matrimonie but was vtterlye out of all hope of mariage Let euerye maÌ„s owne coÌ„scieÌ„ce be his owne iudge in this behalf As touching the second point thaâ— the vow we are required to
to these vnnatural chyldren wo wo wo be to all the inhabitantes of Englande Than thus saith our lord Ite maledicti c. Go you cursed in to the euerlastinge fyre whiche was prepared for the deuell and his angelles where in the fyrie furnes and bourning lake is weping waylinge and gnasshinge of teeth where fire brimstone storme tempest the worme of coÌ„science shal be part of your tormentes where you shall burne in vnsquenchable fyre for euer and a day inaeternuÌ„ ultra Atspero deuobis uiri fratres meliora quae uiciniora suÌ„t saluti taÌ„ si ita loquimur But I truste dere brethren better thinges of you thinges nere to saluacion al though I thus speake I trust you wil return you will repente you will repayre the leage And I truste you will most graciouslye harken vnto the cherefull consolation exhortation of your good mother the holy catholike churche besilye calling on you and saiyng Animaequior esto filia mea pacienter sustineto clamato ad dnÌ„m ipse eripiet te Animaequior inquaÌ„ esto exhortaturâ—n te quae te noÌ„inauit Ego speraui â—naetÌ„nuÌ„ saluteÌ„ tuaÌ„ ueniet mihi gaudiuÌ„ super ea ab aeterno salutari nostro Emisi n. te cuÌ„ luctu ploratu reducetautem te mihi dominus cuÌ„ gaudio iucuÌ„ditate in seÌ„piternuÌ„ Sicut uiderunt uicini dolentes defectionem tuaÌ„ a deo siâ—uidebunt gaudentes in coelerita â—e conuersionem tuam ad deum quae superueniet tibicum honore magno spleÌ„doreaetÌ„no â–ª Sicut n. fuit sensus tuus ut aberrares a deo sic deciestantum iterum conuertens requires euÌ„ Filicla mea quà m iteruÌ„ parturio donec formetur in â—e christê° uenito ad me timoreÌ„ domini docebo te Reuertere reuertere filia mea reuertere reuertere ut intueamur te cae Be of good chere saith she be of good comforte o my doughter England suffre paciently a while crie on our lorde and he shall deliuer the. Take a good harte vnto the for she who gaue the thy name dothe exhorte the so to do I had alwayes a good hoope of thy health and a verie ioyfulnes shall come vnto me therupon froÌ„ oure euerlastinge sauiour For with wepynge and waylynge dyd I let the go from me but with ioye and gladnes shall oure lorde bringe the agayne vnto me and that for euermore Like as thi neighbours the borderers aboute the were sorie to see thy defection from god so shall they reioyce to see that with speede thy conuersion agayne to god whiche shall come vnto the with greate honour and euerlastinge worship For lyke as thy sence hath led the awaye and made the to swerue from god so shalte thou nowe endeuour thy selfe ten tymes more to tourne and seke hym againe O my litle doughter EnglaÌ„de of whom I traueill agayne in birth vntyll Christ be fasshioned in the come thou to me I shall teache the the feare of oure lord Retourne my doughter retourne come home good doughter come home stray no lenâ—ar abrode leue that babilonicall sâ—ruÌ„pet whose pappes thou hast long sucked acknowledge me again for thy mother that thou maist thereby acknowledge god for thy father and he the for his doughter myne hither to your mother And if you wyll thys do than benediction life and saluacion haue you thaÌ„ benedictioÌ„ life saluacioÌ„ vpoÌ„ you thaÌ„ benediction life saluacion dooe I pronownce vnto you Than thus saith oure lorde SipoenitentiaÌ„ egerit gens ista a malo suo caet If thys nation Englande will repent her of her wickednes than will I repente me also of the plage whiche I thought to bringe vpon her and will forget and cast behynde my backe all her offences Than thus saith oure Lorde Benedicta eris o filia in ciuitare cae Blessed shalte thou be o doughter Englande in the citie blessed in the felde blessed at thy out coÌ„ming blessed at thy ingoinge blessed shal be the fruite of thy bealy the fruite of thy grounde the fruite of thy cattell blessed shal be thy basket and thy store Than thus saith oure Lorde Ego disposui tibi sicut caet I haue prepared for the o doughter euen as my father hath prepared for me that thou mayste eate and drynke vpon my table in the kyngdome of my father Than thus saith oure Lorde Euge filia bona fidelis quia cae Well good doughter and faithfull because thou hast byn faiethfull in litle I shall make the ruler ouer muche entre in to thy fathers ioy Than thus saieth oure Lorde Venito benedicta patris mei cae Come thou blessed doughter of my father and possesse the kingdom whiche was prepared for the before the begynninge of the world Wherein is the glorious quier of the holy angelles and Archaungelles melodiously singinge The ryall college of the gladde prophetes exulting The holy felowship of the blessed Apostelles reioycinge The noble armie of constante Martyrs with crounes of victorie triumphyng The goodly societie of pure Virgyns in continencie of bodie and soule ioyously solacinge Wherin of all degrees orders and sortes is suche passinge aboundaunte ioye suche passinge excellent blisse suche passinge eminent iubilie as no ieye can see nor eare can heare nor tongue can tel nor hart can thynke whiche graunt vs all he that suffred for vs all to whom with the father the holy ghost be all honour glorie prayse power imperie for euer and euer Amen ¶ Imprinted at London within the late dissolued house of the Graie Friers â–ª by Roberte Caly. Anno domini â—533 Math. ix â—â— Mar. v. Ps cxxx ps cxxviij IudicuÌ„ ij Iudic. iij. Iudic. vi IudicuÌ„ x. Iudic. xiij Eccl. hist passi De ciuita dei lib. xxij ca. vi Exodi i. Libro vij de trinita ij cor xi Io. xiiij â–ª Tert. de prescrip coÌ„rra here i. Cor. vij i. Cor. xi Math ix Luc. xi Act. xv Ad Tit. i. i. Cor. x Ad Casu pres Ad Iâ—â—ua epi. cxviij Math. xij â–ª Mar. ix Mat. xvij Mar. xiij Lu. xviij Mat. xiij Iohn xv Mathe. v. Mat. xxv Math. v. Mat. xviij i. Cor. xv Actes xij Mat. xiij Math. ij in pro Contra epist quae dicitur fundaÌ„meÌ„ Deu xvij Io. viij Io. xiiij Io. xiâ—iâ— â— Tim. iij. Lib. regis Hen. viij coÌ„t Luth Ad Calâ—t Tripart hist li. vij cap. xxxvi Grego in Mono. Adag Horac Io. lib. iij. cap. xxx â–ª Prou. iij li. x. reco Contra Epis Manachaei cap. iiij Can iiij Can iij. Zac. ij Cant. i Gal. iâ—ij Can. iiij Esai v. Ca. iiij Math. xxij i. Tim. iij Mat. xvi Collo i. Io. xix Mat. xxij Gene. vij desimpli prelat Aug. bo epi. l. Contra donatist epist clij. Prou. i. Baru iiij thren i. Baru iiij Esaie i. Baru iiij thren i. thren iij Baru iiij thren i. Baru iiii Thren i. Baru iiij EsaieÌ„ i. Baru iiij Thren i. Thren iij Baru iiij thren i. i. Reg. ii Mat. ix de prescri Ier. xxiij Ezec xiij de praescr cont her Eccle. hiâ— lib. x. cap. xvij Trip. his â–ª lib. iij cap xxiiij Ad CoÌ„st AugustuÌ„ Trip hist li x ca viij Eccl. hist lib. x. cà p xxiij Gre pres in uita Gre Naz GuimuÌ„d Trip. hist lib. v. cap xxxij Eccle. his lib. x. cap. xxi Tri. hist lib. v. cap. xxxix In dispu Contra Iuli pelag li. iij cap. iij. Ioh. vi i. Co. xi li. iiij ca. xiiij De sacra li. iiij â—â— cap. v. Homilia do octa Pasch ad Baptiza Ad Ianu. Episto cxviij In Anco Mat. ix Es xxiiij Esai i. Epis lxiij epist lxix Epis lxiij epist lxix Chronic. Cario Math. ix CoÌ„ciaÌ„cir Beda in â— C Iâ— nuÌ„â—ros Ho. xxiij Hiero. con â–ª Ioâ—i Ambro. in Timo. â— Coâ— vij â–ª i. Cor. vij Mat. xix Ho. xvij ad hebr â–ª Ho. ix in liuit i. ad Timo v. Contra heres a postoli li. i â–ª epi. xi Ad uirgi neÌ„ lapsaÌ„ cap. v. Contra Iouinia li. i. In. i. co vij De uirginitate De bono uidu ca â–ª viij iij. Esd ix iij. Esd ix Eccl. his l. v. ca. xx ii Mac. iij Danie iiij Danie v. â— Mac. v. ij Ma â–ª ix Acto xij ij Ma. xv Chro. Cario Mais Chro. Mass Ecls. hist li. x ca. xâ—ij Chro. Mais Chro. Cario Ecls hist liv ca xvi iij. Re. x. l. i. dec iij i. Cor. xv Psal vii Eze. xxi Psal vii Deur xxviij Esa i. Apo. xxi Mat. xxv apoc xxi Luc. xiij Psal x. Marc. ix Exo. xv Hebr. vi Baru iiii Gal. iiii Canti vi Baru iiiâ— Gal iiii Cant. vi Hier. viij Eze. 18. Esai â—â—â— Deut. 28. Luc. xxij Mat. xxv Esa lxiiij i. cor ij