eternal fire And therfore they y◠desire to be deliuered from this perpetual payne from that fire of purgatori shuld not cōmit these criminal and mortal sin̄es but if they haue already cōmitted thē let thē do frutefull penaūce nor cese to redeme those smal dayly synnes with good workes And with what works these smalesinnes may be redemed I desire fullye perfectlye to shew you As ofte as we vysyt the sicke and seke for those which ar in prison tide fast in bādes reuoke those that be at discord to vnitie concord As ofte as we obserue kepe the fasting dayes commaunded by the church washe the fete of straūgers come oftē together vntovigilles geue our charite and almes before our dores vnto the pore and forgeue our enemies as oftas they shall require aske forgeuenes With these workes other lyke vnto these those smal venyalsin̄es are dayly redemed but this only for capital mortal sin̄es doth not suffise but teres muste be addyd therevnto sorow cōtinual fastinge leberal large almes remouyng our self frō the communion of the churche cōtinuyng for a long tyme in heuines sorowe doynge open penaūce For it is iust that he which lost destroid hym selfe wyth the destruction losse of many shulde redeme hymselfe with the edyfication amendement of manye Nor fynallye it is not impossyble nor vnconueniēt nother that I perswade and counsell that we shuld so lament our dead soules as we bewayle and lament other mennes deade bodies For yf other my wife my son or my husband be departyd and deade menne fal downe vpon the earthe they teare and plucke themselfes by the heare they knocke thē selfes vppon the breste and contynue no smale tyme in mournynge penaunce we pyng We besech you brethrē to exhibite vnto your soules that they exhibite vnto other mēs bodies And cōsider this my brethrē how euill a thing it is to bewale that we cannot reuiue We lament the fleshe the whiche we cannot cal to life again but our deed soules we be wayle not that which by penaūce we maye reuoke to theyr olde state againe But that that is worse we do we bewaile the dede body which we loue but we sorow nor la mēt not our deade soules the which we loue not And ther fore let vs begin clene cōtrary to loue the lord more thē the seruaūt that is the creator maker of the body more then the body more the ladye thē that mayde that is more the soule made lyke vnto the image of god than the fleshe formyd and made of the slyme of the earth that when ourflesh at the later dai shal begin to putrify and be deuoured by wormes in the graue that soule by y◠handes of the aungels maye be lifted vp into Abrahams bosom that it at the day of iudgment receauyng the body by the vertue of the resurrection may merite to here wel good faithful seruaūt enter into thy masters ioy And that these things the whyche we haue spokē of before may adhere cleaue more surelye in your hartes that the apostolical lessō may be more fully vnderstāded I shal repete them vnto your charities Al saints good men that serue god faythfully do contend to geue them selues to rede or to prayer to perseuer in good works Nor they which bild not vpon the fūdatiō of christ capytal and mortal synnes nor yet venial that is timber hai and stoble but good workes that is gold syluer and pretyous stones shal passe thorowe the fyer of the whyche the apostie doth saye It shal be reueled shewed in fyre wtout any violatiō or hurt And althoughe that they whiche cōmit no mortal syn̄es are promyte redy to do venial sin̄s negligent to redeme them shall come to eternal lyfe because they beleuyd in chryste comitted no criminal syn̄es yet they must fyrst as I haue sayde by the iustice or mercy of god thrugh bytter tribulations be troubled scourgid or els through the mercye of God be delyuered by greate and manifold almes and specially when they mekely perdon and forgeue theyr enemies or els they shal be longe troublyd tormentid in that fyre wher of the apostle doth speke that so they may come wtout spot or wryncle to eternal lyfe But they truely whiche haue committed murder sacrilege adulterye or other lyke vnto these yf worthy penaunce as it is sayde do not helpe them shal notmerite to passe vnto lyfe by the fyre of purgatory but byeternal fire shall be caste hedlynge vnto death And therefore as oftē as ye shal here in the apostolical lesson yf any man bild vpon the fūdation of christ gold syluer precious stons vnderstande that of saintes perfect christē mē the which shal merite as it were purgyd pure gold to come to the eternal reward But they which bylde vpō the fūdatiō of christ timber hay stoble vnderstād that as it is often times sayde of good christians but yet negligente to purge those smale venial sin̄es the which yf they nether be purgid thrugh the diuine iustice with many tribulatiōs nor noman rede meth thē with liberal almes dedes the thing that the apostle doth say shal not be fulfylled in thē without gret doloure heuines yf any mās worke burne he shal suffer losse but he shal be safe him selfe neuer thelesse yet as it were thorow fyre Let no man yet as I haue sayd before deceue hym selfe that thys maye be done or vnderstanded of capital deadly sinnes yf thei remain vncuryd And therefore as I haue often sayde let vs labor with the ayde and helpe of god to escape the greater sinnes and continually redeme the lesse without the whyche we cannot be with the loue of our enemyes and large lyberall almes our lord Jesu christe graūting the same the which with the father the holy gost doth lyue and reygne god worlde withoute ende Amen Of chastitie and clene lyuyng Ser. xii CHastitye and clene liuynge my most dere brethrē doth holde and obtayne a glorious and an excellent place among other vertues for it is she alone that causeth the clene mynds of men to see god for the truth it self doth say Blessyd be the pure and clene of harte for they shal se god Althoughe he shulde say on the other syde They truly ar misers wretches whose harts are polutyd with carnal concupyscence for they are drownyd in eternal paines Chastite is a lyfe angely call ▪ chastitie wyth humylytye shal meryte and deserue the habytacyon of the holye Goste the whych the immundicitie and vnclennes of fylthye lustes doth expell scripture sayinge The holy spirite shal fly from the body subiecte vnto synne Oure members should be dedicate geuen vnto god and not to fornication Let man set the flames of eternal tormentes agaynste the desyres of hys fleshe Let a yong man vse chastitie that he
al thynges redy that he desyryd no necessitie I say but a meke wyll for there was no thing in hys soule that might offende nor nothinge in hys fleshe where of he shoulde be ashamed Thys was the honor and dignitye of man to prosper and to floryshe in the premysses And al these thinges were of God But set in honoure he vnderstode not what he was of him self that is slyme and dust a widdered lefe a drye stauke an erthely a fraile vessel a dede skinne but he waxid proude folish takyng delyte and pleasure in the heith of honor And by and by experimentinge in him selfe that he after soo loÌ„g a time was but a maÌ„ of the childreÌ„ of captiuitie he bothe wyselye consydered it and truely pronouÌ„ced it saing he that estemeth him selfe â–ª to be sâ—mwhat whan he is nothiÌ„g deceueth him selfe Wo be vnto the a wretch that euen thaÌ„ there was not that shoulde haue sayd vnto him Why art thou prowde one earth asshes Therefore with a soden conuertion and turne man through his infirmitie and wekenes founde him selfe lieng in a stable What is thys stable the worlde And that he for hys bestely similitude had nede of hay For this cause the heuenly foode man being chauÌ„ged into a best changed him selfe into beastly foode for why yâ— breade of aungelles is made hay the onely sonne of hys father the sonne of man For whithe sonne of god is made fleshe And after the mynd of the prophet al fleshe is haye Therfore the angells do eate the sonne borne of God and men do eate the sonne made hay The aungells doe liue in heuen with their breade and are blessed and meÌ„ do liue in earth with theyr haye are holy This hay certenlye gathered out of the pasture of that virgyns wome is made the refection of bestes and cattel The sonne of GOD that he might be made hay was hydden in the virgin the sonne in the starre the workeman in the worke the holy incarnation of the sonne of God hath fyrst of a liberall excellencye deliuered vnto vs this gifte and ye secundarely do dayly minister yt exhibiting it vnto vs by the powre of yâ— offyce geuen vnto you O this your powre is most excellent reuerent Truly ther is no power vnder god like vnto youre power PeradueÌ„tureye wold know it deliteth you to here more manifestly what maner a thing this great power is Wher vnto I answer To coÌ„secrate that body bloud of our Lord. Heuen ouer thys your power ouer so noble a spectakle ouer so solemne a priuelege of your dignite is astonid the earth doth maruel man doth quake treÌ„ble and yâ— angelycal highnes doth gretly reuerence it But o moste mekest Jesu how wher of chauÌ„seth this vnto vs that we worms creping vpoÌ„ the face of the erth that we I saye whiche are but dust asshes deserue merit to haue the preseÌ„t before oure handes before our eyes the which doth sit intire whole on the right haÌ„d of the father The which also in a moment of an houre froÌ„ the rysinge of the soÌ„ne to the setting therof from the north to yâ— southe are prest redy vnto al men one amoÌ„g many the selfein diuers places How is this I say Certes of no dette nor of any merite of oures but of yâ— swetenes of thy good wil for thou of thy goodnes hast prepared for the pore Man liuing is pore vnto whoÌ„ this goodnes is geueÌ„ froÌ„ heueÌ„ Truely this is a celestial indulgeÌ„ce this is a hepid vp grace this is truely a glori most excelleÌ„t a preist to hold his lorde god and delyuerynge hym to reche hym to other O new and diuyne powre by whose mistery the brede of angels life is dayly prepared for mortall men This brede by a certen excellency is called Eucharistia that is good grace For why in this sacrament is not onelye receuyd all kynde of grace but he is receuyd of whom is all grace For Christe for the saluation of the worlde was made once a salutiferus host a generall reconcilâ—ation he gaue to all sacrifices aswell to those that were before as to those that came after vertue and efficacy that by so great so excellent an host al that shuld be deliuered by it shuld be sacrifised wherof it is â—ed For whi yâ— lambe is slaine froÌ„ the beginning of the world that is to those that were froÌ„ the beginning so that bi that that is saide from the begynnynge thou shalt not determyne the time of occysion but the time of saluatioÌ„ for his deth was profitable or euer it was Fyrst was the promise afterwardes the exhibition So then he was slaine from the beginning of the worlde O most beninge Jesu thou hast grauÌ„ted vnto thy most noble spouse a dowry that thy doue at the lest shuld hold haue a most swete remeÌ„brauÌ„ce of her welbeloued Christ the dai before he should suffer prestrybid the forme of this sacrameÌ„t vuto hig discyples and exhibited the efficaci thereof that is he commauÌ„ded it to be done The prescriptioÌ„ and order of the form was in bred wine Note ye the order whaÌ„ they were yet at supper he rose vp the lord of al thinges wasshid his disciples feete theÌ„ returninge againe vnto the table he ordened the sacrifice of hys body bloud deliueringe the brede apart yâ— wine aparte Sayinge thus of the breade Receaue and eate this is my bodye And thus also of the wine Drinke ye all of thys This is my bloud the whiche in remission of sinnes shal be shed for many It is sayde it shal be shede for why euerye where it was shed vyly the whych yâ— sharpe thornes the diggyng of his haÌ„des fete with nayles and the opening of hys syde with a warlye speare thrustyng it out stroÌ„gly they vnwordly poured it out in a maner of a running water And that bloude was more pretious rare theÌ„ bawme by yâ— which oure filthynesses ar clensid And note the Chryst at that supper was yâ— geuer the gyft the feder the fode the gest and the maker of the fest the offerer the oblatioÌ„ Ye haue hard yâ— forme of the sacrameÌ„t herken now to the efficacy the communion of the body bloud of our lord We ar coÌ„federate to Jesus Christ and Jesus christ vnto vs in an vnitie inenarrable he that ereth miflesh drinketh my bloud remaineth in me I in him This is to be taken and vnderstanded of those that be good the receiue it worthely not of the euil flagitius at one table and at our lords supper Peter and Judas receyued of one brede consecrated the good vntolife the euil vnto paine The good as abenefit the euill vnto witnesse The good vnto saluation the euyll vnto death Al the whiche is hetherto fulfylled in that church and in the sacrameÌ„te of the aulter the good
redemtion My bloud is verely drynke There ar woÌ„derfull thynges brethreÌ„ yâ— are spokeÌ„ of thys sacrament Fayth is necessary the knowledge of reason is clene voyde Knoledge is gathered by reason and vnderstaÌ„ding faith is inducid by autoritie onely S. AusteÌ„ agaiÌ„st Felician Fayth beleueth this intelligeÌ„ce requyreth it not lest that either it shuld thinke that that is not inuented and fouÌ„d incredible or not beleue that to be singuler yâ— is fouÌ„d Thsee be the thinges my brethren that necessarelye doo requyre â—ayth and vtterly admit no reason They require a simple beleuer and reproue a wickâ—d examiner And therfore that must simply be beleued that caÌ„ not profitably be south oughte This is the ryuer that Helesius coulde not wade ouer Therfore seke not seke not how it may be done nor doubte not whether it be done Come not vnrenerently vnto it lest it be death vnto you For why it is God althoughe yt haue coÌ„taineth the mistery of brede yet it is conuertyd into fleshe he is both god and maÌ„ that dothe testify that yâ— brede is truelye turned into his fleshe He is a chosen vessel yâ— dothe threten iudgement to those that doo not iudge so holy fleshe And thou o yâ— chrystian shalt think and iudg the same of yâ— wine honor the same in the wine He is the creator the maker of the wine yâ— doth brynge alter the wine into Chrystes bloud It is the doctor of the gentyls that assuryth hym to drynke hys death yâ— vnworthely drinketh the bloude of chryst And ye must know yâ— the water mixed with the wine deth sygnifye the vnyon of yâ— meÌ„bers with hys heade For many waters ar much peple The thre portioÌ„s whiche are made of chrystes body vpon the alter haue a mistycal signyficatioÌ„ The body of christ is the vniuersall churche yâ— is the hed with themeÌ„bers and ther are found in this bodias it â–ª were three partes of the which the whole body doth confesse One part is yâ— head it self The heade is the heade and lykewise apart of the bodye therefore the heade it selfe is one parte of the bodye I saye the heade that nowe hath rysyn immortal and impassyble shal die nor suffer no more The other parte of the body is in these members the whych do now rest in yâ— soule wyth the heade as it were in the sabbote possessynge one stole of immortalytye as concernyng the soules in heuen Of the whych it is sayd The soules of sayntes reioyce in heanen Therfore these two partes are together the head that is christ the otherpart of the bodi yâ— is yâ— good which are deade and buryed whose bodyes do rest in theyr graue and theyrsoules wyth chryst And therfore two partes are reseruyd without the chalice vpon the aulter as it were wythoute the passyon For why goodmen nowe do fele no doloure nor payne for all these thynges are paste The thyrd part whych we do put into the bloud doth sygnyfye that part of the church which doth drinke our lordes chalyce that is which doth enâ—ue follow the passion of christ vnto whom our lorde amoÌ„g hys apostles sayd In me ye haue peace in the worlde ye shal haue tribulatioÌ„ Sauer forme tast wait do remain coutinue to the rite of the mistery to yâ— suffrage and helpe of yâ— taste that yâ— abhorring of yâ— thing might vtterly be takeÌ„ awai yâ— merit might take place For lest humaine infyrmitie should abhore the eating of the fieshe and drinkyng of the bloud in the takyng therof Chryst would yâ— those thynges shuld be coueryd hyddeÌ„ vnder the forms of brede wyne the whyche amoÌ„g al other fode of maÌ„kind are pryncipall chefest For certeÌ„ly as coÌ„cernyng yâ— letter breade aboue al other foode doth streÌ„gtheÌ„ the hert of maÌ„ and wyne doth most coÌ„forth the same Therefore he purposyd apointed his body and hys bloud so to be receuyd yâ— in the one the senses of man shuld be nouryshed and that fayth in the other shoulde be edyfied For why the sensys in the one whilst they behold wontly customably things are noryshed fayth in the other whilst yâ— the fleshly eye doth out wardly see onthing the eye of the hart doth inwardly fele reuereÌ„ce a nother is edified For one thing is hyddeÌ„ a nother apereth For he made darkenes hys secret place And as yâ— formes are sene there the thynges and the substauÌ„ce of theÌ„ not credydyd to be there so the thyng is truely substaÌ„cially beleued whose forme shape is not sene The forme of bred and wine is sene and yet the substaunce of breade and wyne is not beleuyd But the substauÌ„ce of the body and bloud although the forme is not sene is beleuyd and the forme of breade wine is set before vs to teach vs yâ— ther is a full and a perfecte refectyon There is in the receit of yâ— body and bloud of christ a ful refection mete and drinke is brede and wyne And being but one sacrament yet thre diuers thinges are set before vs that is a bysyble forme the vnytye of the bodye and the vertue of spiritual grace The vysyble forme is one thing the which is sene vysibly and the verite of the body which is beleuyd vnuysyble vnder a vysyble forme is a nother the spyrytuall grace the which is a visybly and spiritually reeeyued with the bopye bloude onely of those that â—â—orthely receue it For ye must marke thre thinges in the sacrameÌ„t of the aulter yâ— forme of bred the verytye of the flesh the vertu of the spiritual grace The vtward sense doth exted rech vnto the forme of bred the inward faith vnto yâ— veritye of the flesh the superior charitie vnto the vertu of the spirituall grace The litle mouse doth at suÌ„times gnaw yâ— forme an 〈◊〉 dog doth also receue it but yâ— only predestinate doth receue the vertu of yâ— spiritual grace That we doo se is the forme of bred wyne But yâ— that we beleue to be vnder the forme of bred wine is the very bodye the verye bloud that hung that ran out of hys side vpoÌ„ the crosse Therfore the sacrameÌ„tal eating receuyng as coÌ„cernyng the vysyble forme and the verite of the body of chryst is comenly coÌ„uenient both vnto the good and euil But ther is as I alredy haue said a nother eting of good meÌ„ only yâ— which the merit of life doth cause the grace of god faith working affectyon of the mynd in the hartes of the receuers or of yâ— minysters a certeÌ„ spiritual subtile vnyon of the hed and the meÌ„bers coÌ„ming betwene where vpon is thys That it may be vnto vs the bodi and bloud of thi sonne It may be vnto vs sayeth he No doute the body of our lord is alway made vpon the table of the alter whan that solemne mystery
auayle them that with these euylles doe that good is For it is true that that Apostle sayeth a lytle leuen so wreth the whole lompe of dowe And this Ye can not dryncke of the cuppe of God and of the cup of the deuyles ye canne not be pertakers of Gods table and of the table of deuylles And he sayth No man can serue two maysters Therfore if christen men doe loke thoroughe the grace of God to be saued they muste make no vowes to no trees nor praye to no fountaynes yf any man therefore haue in his feildes in his house or ny vnto his house trees alters or anye other vayne thynge where the poore wretched symple people are wonte to make theyr vowes and doth not hewe them downe and destroye them he is and shall be partaker of al such witchcraftes and sorcery as is and shal be committed there And what a thinge is thys that whan anye suche tree vnto yâ— which they were wonte and accustomed to do sacrifice do fall that no man dare gether it to make them fier wythal I pray you to behold mark the wretchednes and the folyshnes of man the which doyng honor to dede trees despise gods commaundemeÌ„ts They dare not burne that brauÌ„ches of trees yet throughe inchauntmentes they caste them selues hedlyng into hel fyer And therefore let hym which hetherto hath not don this euyll reioyce be gladde thanke god therefore striue to continue faithfully in good workes But let him that hetherto hath delyuered hym selfe vp to be entangled and taken with suche deuelyshe enorme fashions let hym I say do penauÌ„ce fly withal feare despyse those foresayde witchcraftes that god maye forgeue hym and for the glorye of hys name cause him to come to the euerlasting blesse of heauen And forasmuch as it is come to my knowledge that as yet there are some that which throughe symplycytye and ignoraunce or elles thoroughe glutteny the whiche thinge is mooste to be beleued feare not nor are not ashamed to eate of suche sacrilegius meates as are yet after the vse custom of Paganes offered vp bewitched I denunce and streightly coÌ„maund you before god hys aungels yâ— ye haunt nor com no more to no such diabolical dinners made in any temple or at any fountayne or tree And like wise yf any thing be sente you from thens feare it and as thoughe you saw the deuyll refuse it and so refuse it that ye suffer no maner of parte of such sacrilegius bankets to be exhibited or broughte into your houses that because of this sayinge of the Apostle ye cannot sayth he drynke of the cup of god and of the cuppe of deuylles ye can not be pertakers of gods table and of the table of Deuylles And because some are wont to saye or euer I eate therof I dooblesse me let no maÌ„ presume to do so For how doth he that eateth of suche sacrilegius and wicked meates blesse his mouth that put teth a sworde to hys owne hearte For as the bodye is slayne with the sworde soo is the soule slayne with such deuelyshe and wycked meates But we truste in the mercye and goodnes of God that he wyll vouchesafe so to inspire and inflame you to goodnes that the wickednes of the deuyl nether in other thinges nor yet in these sacrilegyus obseruations and sorceryes shal not come among you but that ye shall fasten and set all your hope in God nor neuer returne agayne to these wycked abhominations our lord Jesus Chryst whose empyre and honor is infinyte grauntynge the same So be it ¶ Of the true paymente of tythes Ser. xvi GOd my derely be loued brethreÌ„ being merciful vnto vs the time aprocheth draweth on to gather in our haruest And therfore with thaÌ„kes vnto god the hath geuen vs al let vs thinke vpon our offringes true payment of oure tythes For God which hath vouchsafed to geue vs all doth also vouchesafe to repeate and to aske vs tythes nor yâ— for hys owne gayne and vse but for our gayne and profit For he doth promyse vs by the Prophete sayeng Bryng in sayth he all your tythes into my barnes that there maye be meate in my house and proue me sayth the Lorde in these thynges whether I shal not open vnto you the caractes and the cloudes of the skye geue you frute aboundantlye See now I haue proued howe that tythes do profytte vs more then they do profite the Lorde O ye imprudente and vnwise people what euil thing doth God commaunde that he should not be worthy to be hearde he sayeth thus Thou shalte not delay to offer vp vnto me the tythes of thy barne and of thy wynepresse Yf it be sinne to be tar dius and slow in offering vp and paying thy tythes how great a trespasse is it to offer none at all He sayeth againe Honor and worshyp thy lord God with the frute gayne of thy true and iuste laboure Do sacrifice and offer vnto him of the first and chefest of al thine encrese that thy barnes may be replenished with corne and that thy winepresses may redounde and flowe ouer with wine Thou doste not geue that thing frely nor yet without gayne that sone after thou shalte receaue a gayne with great lucre Per adueÌ„ture thou dost demauÌ„d To whom shal that thing be profitable that God doth rereaue to restore agayne And againe thou dost aske me To whose profite it redoundeth that is geuen vnto the pore If thou beleue wel it is thine owne vtilitie and profite but yf thou wauer be in doubt thou hast lost it Tithes good brethreâ—ar the tribute of the indigente and poore people therfore geue the poore their tribute and the preistes their offeringes And if perchauÌ„ce thou haue no tythe corne as hath the husbandman then thy witte and thy haÌ„dy craft wherwith thou dost sustaine thy selfe is Gods and of that thing thou doest gayne get thy liuyng withall he doethe aske require tithes Geue him the tithes of thy wages and lucre which thou doeste gayne in warfare the tythes of thy merchaundise and of thy handy crafte For why it is a diuerse thinge that we geue and paye for the earthe than that we geue for the vse of our life Therfore o thou maÌ„ geue it because thou dost possesse it geue it because thou hast deserued to be borne for the Lord sayth thus Euerye man shall redeme his soule there shall be no sycknes nor no misaduenture among theÌ„ Thus thou hast in holye scripture Gods owne wrytinge wherwith he doth promise yâ— yâ— yf yâ— pay thy tythes thou shalte not onely haue aboundaÌ„ce of frute corne but also that helth of bodye Thy barnes sayeth he shal be full of corne thy wyne presses shall redounde with wine and there shal be no sickenes amonge you Seinge then that by the true paynge of tythes thou mayeste meryte both
is duly celebratyd But yet it is not alway made vnto those by whom it is made Where vpon is that also in the canon That as many as shal receaue of thys partycypatyoÌ„ of yâ— alter the sacrameÌ„t of thy sonne may be replenyshed with al beueÌ„lye grace benediction For why al that receue the body of our lorde by thys pertytypation of the alter ar not spiritualy replenished with yâ— heuenly grace and benediction Wherof is this that we for that yâ— we do teÌ„porally may obtayne eternal ioye And also That we may obtaine the thinges with an inuisyble effect whych we perceiue to be receyued with vysible misteries And many other saiengs after this sorte maner This sacrameÌ„t therfore the which is reposyd eueÌ„ froÌ„ the beginning eternallye hyddeÌ„ from the deuyl reuelid vnto the prophets coÌ„mited to yoursolicitude is to be folowyd with dew thaÌ„kes O your holy and celestiall mistery O laudable desyre O noble spectakle O soleÌ„ne miraclc God which in al things is wuÌ„derful is shewed as coÌ„cerniÌ„g you more maruelous thaÌ„ hun self whilst that by you he workethe things of more marnel what shal I sai sore O ye preistes of God blesse ye the Lord doinge the thynges that maye plese god lest that be to your raine that is prouyded to the worthy receuer for helth and saluation I shall not call your gods preistes without a cause yf in the house of god ye do liue preistly For why that dignitie coÌ„meth not in thys name because he is a preist I say not of the name but of vertue of coÌ„uersation not of the office of meritte not of the word of holynes not of the mistery For scripture sayeth we that haue many prestes seke for preistly men many I saye in number not in merit in dissimulatioÌ„ not in fayth in forme not in vertue in corral coÌ„mixtion and not in spirytuall band in the coÌ„nuiction of the fleshe not in the vnitie of heart Theyr handes be wasshed but theyr workes be vnwasshed They come vnto the diuine sacrifices with blody conciences They eat without feare reuereÌ„ce the fleshe of the Babe the which sitteth in heuen as the fleshe is solde in the market They do not assist staÌ„d at the alter as prests but as butchers in that shaÌ„bles This degre certenly is a casual degre it is a iudicial degre thys anointid dignite is not clarifide but by merits by no bilife of maners exercyse of vertu by the instauÌ„ce of good works Therfore my derelye belouid dig vp your housold wals that is set your herts vpoÌ„ your wais go about asmuch ye may quickly to redeme the thinges wherin ye haue offeÌ„ded for the dai of our lord shal come euen lyke a thefe And as there is no thing more cer ten than death so ther is nothyng more vncerten thaÌ„ the houre of death vpon the whiche thynk ye as it is worthy to be thought vpon watch ye circumspecly to thynke vp on it The which thing shal be to the honor of god to the ioy of angells a sauer vnto life to your subiectes and to you a crowne of eternal life In the whych thyng Chryst mynystryng the helpe of his grace vouchsafe to here his anoiÌ„ted the which lyueth raygneth world without ende Amen ¶ Imprinted at LondoÌ„ in Poules Churchyarde at the sygne of the holy goost by John Cawoode Printer to the Kyng and Quenes maiesties ¶ A declaracion of the Almanacke ¶ The golden number xix ¶ The Cycle of the Sunne xxvi ¶ The Sonday letter ¶ Betwene Christmas and shrouetide ix wekes and two dayes ¶ Ashewednesday the thirde day of Marche ¶ Easter day the. xviii of Apriell ¶ The Ascention day the. xxvii of May. ¶ Whitsonday the. vi of June ¶ Good to take purgations all the daye in this sygne ✚ ¶ In the mornyng in this ⊣ ¶ In the euenynge in this ⊢ ¶ Good to let bloud all the day in this ✚ ¶ In the mornyng in this ⊣ ¶ At after none in this ⊢ ¶ Good to sowe in this signe S. ¶ To set plant and graffe in this P. ¶ The daies dauÌ„gerous to begin any thing * ¶ The newe moone in this signe ◠¶ The first quarter in this ☽ ¶ The full mone in this â ¶ The last quarter in this ☾ ¶ Ye shall finde in what day the sonne entreth in any of the. xii signes ¶ Also in what signe and in what degree the moone is euery day at noone ¶ Also when the Terme beginneth and endeth ¶ To confort the vertue naturall attractife Aries Leo Sagittarius ¶ To comfort the vertue natural retentise Taurus Uirgo Capricornus ¶ To confort the digestife Gemini Libra Aquarius To confort the expulsyue Cancer Scorpio Pieces ¶ Also the chaunge and disposition of the wether be marked vpon euery quarter of the mone ¶ In this yeare we shall haue no Eclipse of the Sunne nor of the Moone 18 g simion episcopi 〈…〉 19 a Sabini et Juli. maâ— 18 pt ✚ 20 b Mildrede virgin 0 sa ✚ 21 C Lx. x. martirs 13 git ☾ The last quarter the .xxi. day at .x. of the clocke afore noone colde rayne winde East 22 d Cathedra petri 25 ta 23 e Locus bisexti Fast 8 ca 24 f Mathee apo ¶ Terme en 20 priâ— * 25 g Inuen off Paule 2 aqua p * 26 a 15 ra ✚ ✚ â— 27 b augustine 28 us ✚ ✚ â— 28 C oswalde inar 11 Pis ✚ ✚ ◠¶ Marche 1 d Dauid bishop 25 ces â— â—Newe moone the first day at thre a clocke 〈◊〉 min. morninge colde winde somwhat thoist 2 e chad bishoppe Aâ—â— 3 f martine ¶ Ascewenisday es â—â— 4 g adriani mar e Tau â—â— 5 a focas eusebii â— rus 〈◊〉 6 b victer pope 6 Ge â— 7 C perpetue et soci 〈…〉 ☽ First quarter the seueÌ„th day at .x. â—clok after noone winde somwhat moiste 8 d depo felix 4 〈…〉 9 e agapite vir 8 cer ✚ ✚ 10 f ymber daye le p * 11 g ¶ Sonne in Aries 10 o p 12 a gregori pape 9 vic S 13 b theodore matr 13 go s â— 14 C leo bishop 25 go 15 d longine mar 〈…〉 â Full moone the .xv. day at .iii. a clok .xlii. in s afore noone raine change dry 16 e Hilary 20 bra 17 f patricii bishop 2 scor * 18 g Edw. kyng 14 pi 19 a Josephsponsus 26 us ✚ 20 b cutbert abbot 8 sa ✚ 21 C benedicti abba 20 git ✚ 22 d aphrodesii bishop 2 ta S * 23 e theodori priest 15 pri s ☾ The last quarter the .xxiii. day at thre a clock before noone faire after moiste 24 f agapite Fast 28 cor s 25 g ¶ Annun or our lady 10 aqua ✚ ✚ p 26 a Castor martir 23 ◠✚ ✚ p 27 b 6 pis ✚ ✚ p 28 C Dorothe virgin 20 ces ✚ ✚ 29 d Uictorine 4 art ✚ 30 e quirine 18 es â— The