euyll lyfe bryngeth to the euyll lyuer eternal death beleue he neuer so wel As S. Paule wituesseth in the. v. chapyter of his Epi stle to the Galathians where he sayth Walk af ter the spirite and fulfyll not the lustes of that fleshe For the flesh lusteth contrary to the spirit and the spirit contrary to the flesh These are cōtrary one to another so that you do not what ye would But and yf ye beled of the spirit then are ye not vnder the law The de des of the fleshe ar manifest which are these aduoutry fornicatiō vnclennes wātonnes ydolatry witchcrafte hatred variaūce 〈◊〉 wrath stryfe sedition sectes enuye murder dronkēnes glotteny and such like of which I tel you before as I haue told you in time past that they which commit suche thinges shal not inherit the kingdō of heuē Thus you perceaue that to the enioying of the death and passion of Chryst these two poyntes are requisit of our behalfe the one to beleue rightlye that other to lyue vpryghtly whych two poyntes no man is able otherwyse to know except it be by speciall reuelation from God but onely by the catholike churche which catholike church oure sauioure Chryste hath appoynted to be the onely scoole for al men to come and repayre vnto to learne such truth as is mete for them to know for the attayning of euerla styng life This catholike church and no other company hath that true vnderstanding of scripture the knowledge of all thinges necessary to saluatiō To this churche Christ maketh promis in that xvi of Thō saying Whē that spirit of truth shal come he shal teache you al truth To this church also he maketh that other promis written in the xxviii of Mathewe where he sayth Behold I am with you to the ende of the world This Catholike church thus gouerned by the holy Ghost assured alwayes of Chryst him selfe neuer yet fayled frō that time of the Apostles hitherto ne shal fail to the worl des ende nether can it be deceued in any necessary truth 〈◊〉 as Chryst promyseth in the. xvi of Mathe we saying That hel gates shal not pre uayle agaynst the churche where by hel gates he meaneth errour as yf he had sayd that the catho lyke churche shall neuer be ouercome with erroure For this cause S. Paule in the third chapter of his first epistle to Timothe calleth the catholike church the piller and ground of truth This catholike churche must in al ages nedes be an open knowen churche and such a companye as among which the trueth is openly preached ells Chryste woulde not haue sayde as it is wrytten in the. v of Mathew A citie that is seton a hyl can not be hid ne ther do men light a candle and putit vnder a bushel but on all cādelsticke and it geueth lyght vnto al that are in the house Wherfore they do great iniury to Chryst which saye that the catholyke church is an vnknowen church seinge it is that citie which our sauiour there mente that candell of which he there speaketh So manye as deuyde them selues frō this open knowen Churche of Chryst and refuse the doctrine thereof thoughe they be neuer so diligent in reading ofscripture yet shall they neuer truely vnderstande scrypture but runne continually farther and farther into errour and ignoraunce cuē as a mā that is once out of his way the farther and faster he goeth furth the more he loseth his labour Saynt Peter therefore in the fyrst Chapter of his secōd epystle geueth vs a most certayne an sure rule which if we folow we shall not fayle ryghtly to vnderstand scripture his rule is thys We haue sayth he A ryght sure word of prophecie wherevnto yf ye take 〈◊〉 as vnto a light that shineth in a darke place you doo wel vntil the day dawne and the daye starre arise in your harts So that you first knowe this that no prophecy in the scripture hath any priuate interpretation For that scrip ture came neuer by the wil of man butholy men of God spake as they were moued by the holy ghost Here you se howe S. Peter willeth euery man fyrst of all to knowe that scripture must be vnderstanded after the generall meaning of Chrystes church and not after the priuate interpretation of any seuerall man or company And in the thyrde chapyter of the same Epystle he sayeth further that in S. Paules epistles are manye thinges harde to he vnderstanded whyche they that are vnlearned vnstable do peruerte as they do also the other scriptures to theyr own destruction ye therefore beloued seing you be 〈◊〉 afore hand beware leaste ye with other men be also plucked a waye through the erroure of the wicked fal from your owne stedfastnesse Lo here S Peter telleth the 〈◊〉 cause why men my svnderstand scrypture which is lacke of knowledge and lacke of constancie when men ether thorowe ignotaunce or thoroughe inconstancie swerue from the catholyke meanyng and folowe priuate interpretation Such men he sayeth do peruerte the scryptures to theyr owne destruction Saynte Paule also wrytynge to Tymothe and willing hym to be earnest in the study of scripture geueth him withal this foresayd rule saying in the very ende of his fyrst epistle O Limothie kepe sure that whiche is committed to thy custody auoide newe fangled termes and bosting of science falsely so called which science whyle some dyd professe they haue erred from the fayth The thinge which S. Paule sayeth was committed to 〈◊〉 custodye was the truth of the catholyk fayth which he sayth some fell from by reasonne of new fangeled termes and by reson aiso that they tooke vpon them knowledg beynge in dede ignoraunte And in the thyrde chapter of hys seconde epistle to Timothie he farther sayeth Contynue thou in that thinges which thou hast learned which also were commytted vnto the. S. I reneus also a blessed martyr and very nyghe to the tyme of the Apostles a man of greate learning and no lesse vertue and such a one as by the consente of all men had the perfyt knowledge and vnderstandynge of scryptures in his third boke 〈◊〉 〈◊〉 the arche heretyke and in the fowrth chapter of the same boke sayeth touchyng the catholyke churche in this maner We must not seke the trueth among other seing we may easely take it of the church for as much as the Apostels haue fully lefte with it as in a rich tresury all truth the who so listeth may thence take the drinkes of life for this is the entre to life All other are theues and robbers wherfore them must we auoyd that doctryne that the church teacheth we muste loue with great diligence embrace the tradition of the truth For what yf a controuersy shoulde happen to ryse vpon neuer so 〈◊〉 a questiō ought not men in that case to haue recourse to the most auncient churches in which the
in the whole body and canon of the sayde bible are so necessary to be beleued for mans saluation that whosoeuer wyll not constantlye beleue those thynges or wyll obstynately beleue the contrarye of them cannot in that state remaynyng be the true and verye members of Chryste and his espouse the Churche but eyther are very infideles or heretikes and members of the Deuyll with whome yf they repent not they shal be per petually dampned Thyrdely that al Christen people ought must not onely beleue mayntayne and defende al the sayde thynges as moste certayne and infallible truthes of Gods worde neuer by any contrary opinion or aucthoritie to be altred or conuelled but also must take and interprete all the same thynges accordyng to the same sence vnderstandyng and meaning which the Holy ghost hath geuen thereto and whyche also the approued Doctours of the Catholike Churche haue receaued and agreably defended Fourthlye that all true Chrysten people muste vtterlye refuse and condempne all those opynyons whych were of long tyme past condempned in the iiii holye Counsayles That is to saye in the Counsell of Nyce Constātynople Ephese and Calcedonense Fyftly and fynallye That althoughe all thynges as they are nowe pertyculerlye vsed in the catholyque Churche here in Earth are not so distinctly particulerly and expreslye in all wordes fashions cyrcumstaunces and poyntes set forth taught and expressed in Scrypture yet the pithe the substaunce the matter the foundation grounde with the effecte thereof in general wordes are not onely comprehended and conteyned in Scrypture but also by expresse wordes confyrmed by other sufficient aucthoritie And seynge the Catholyke Churche hath soo receyued beleued allowed and approued the sayde thynges time out of mynde therfore it shal be a very great presumption and an vncomely parte anye man to controll or contempne any such thinges so receyued beleued allowed and approued by the sayd catholique church and in so doyng the same is in dede not worthy to be taken or reputed for a faythfull membre or obediente chyld of the sayd Church but for an arrogant noughty and very wycked person ¶ Here foloweth the exposition or declaration of the fyrst article of the Crede which is I beleue in God the Father almightye maker of heauen and earth FOr the better and more playne vnderstandyng of this article ye muste knowe that this worde Beleue taken by it selfe generallye and symplye spoken is to haue fayth after the fyrste acception or takyng of fayth as it hath bene before already decla red and shewed vnto you but these wordes I beleue in haue a farther and more particuler vnderstandyng it is to wyt to haue fayth after the second acception maner or takyng of fayth And therefore when we are cōmaunded to beleue in God we must not onely assent graunte and take for true thys one thynge that God is which in dede the very deuiles them selues do acknowledge and confesse or this second that all the wordes and sayinges of God reueled in Scrypture are of moste certayne trouthe and vnfallible veritie or this third that al thinges whyche were taught by the Apostles and whyche haue bene by a whole vniuersall consent of the Catholyke Churche 〈◊〉 taught and taken alwayes for true ought to be receaued and kept as a perfect doctrine Apostolyke But also we must haue a sure confidence and hope to attayne whatsoeuer God hath promysed for Christes sake and we muste also haue an hartye loue to God with obedyence to hys commaundementes then we do not onely 〈◊〉 God but also we do beleue in God This manner of 〈◊〉 that is to saye I beleue in we ought to haue on 〈◊〉 in God and not in any other creature of God els be it neuerso excellent And therfore in this crede the said maner of speakyng I beleue in is vsed only in ye. iii. articles which concerne the thre persons in trinitie that is the Father the Sonne and the holy ghoste for we do and ought to say I beleue in God the Father I beleue in God the Sonne and I beleue in God the holi gost we do not so saye in any thyng els as more at large shal be said whan it shal be spoken of the Catholyke Churche We muste further note that as by thys artycle we are bounden to beleue stedfastlye that both God is and that he is true in al his wordes and promises and as we are bounden to beleue lyke wise that god is omnypotent and creator of heuen and earth and that we must with this our beleif loue god cleaue onely to hym with al our harte and power continuynge and dwellyng styl with him in loue and obey inge vnto hys will aswell in al our inward thoughtes and affectiōs as also in our outward actes and dedes so must we abhorre and forsake all vice and noughtynes and not wysshe or desyre of God anye euyll or vngodly thyng And ouer this we must con stantly betake and commit our selues and all ours wholy vnto God and fixe all oure hole hope truste and confidence in God and we must quiet oure selues in him beleuyng perfitly and assuredly that he 〈◊〉 in 〈◊〉 shew no lesse goodnes loue mercy grace and fauoure vnto vs then he promysed by hys word to do wyth vs vsynge oure selues as afore is sayde 〈◊〉 we muste note touchynge thys article that God is a spirytuall and an inuisible substaunce or nature of infinite power eternall withoute begynnyng or endyng and of incomprehensible knowledge wysedome goodnes iustice and mercye We must also note for farther declaraiton of thys article that albeit ther be but one very true God beside or without whiche there is no other God yet there are in the Godhede three distincte persones the Father the Sonne and the Holy gooste and thoughe they are thre persons yet they ar not thre goddes but all oue God one nature one substaunce all one euerlastynge essence or beynge and all lyke and equall in might power wysedom knowledge ryghtuousnes and in al other thynges els belonginge to the deitie And moreouer we must knowe beleue that God the Father is the fyrst person in thys Trynitie godheadde yea and the Father of hys onelye begotten Sonne whych is the second person in Trinytie and that he the sayd Father dyd beget of hys owne substaunce the sayde seconde person by eternall generation that is to saye by generation that neuer had be gynnynge And where this article conteyneth farther that God the father is almyghty it is to be noted that thys worde almyghtye is as much to saye as that God the fathere maye do all thynges that he wyll in heauen and in earth and that nothyng to him is impossible and that his godly power and myght doth excell infinitelye and incomparablye all powers in Heauen earth and hell Soo that all other powers whyche be in Heauen earthe or hell be nothynge as of them selues but haue all theyr myghte force and strength of hym
sayd to thē Ecce ego vobiseū sum omnibus diebus vsque ad cōsummationē seculi That is Behold I am with you at al tymes euen to the ende of the worlde Wherefore we maye playnly see that the holy ghoste beyng promised to the Apostles to abide for euer and to the very ende of the world was promised and giuen to them and to their successours in the churche where he doth and shal abide for euer Now forasmuche as the holye ghoste is the gouernour and ruler of the catholyke churche we ought there onely and in no other corner to searche the true vnderstandynge and discernynge of the scryptures And for thys cause the aūcient fathers were they neuer so godly so well learned yet woulde they neuer presume vpon theyr owne iudgements but euer referred them selues to the vnderstandyng and interpretation of the catho lykechurche before them Therfore the godly lerned and ancient father 〈◊〉 wrytyng agaynst schismaticall here syes sayeth thus Quid enim si qui de aliqua modica questione disceptatio esset nonne oporteret in antiquissimas recurrere Ecclesias c. that is to saye but what and yf there were contention concerning some smal que stion were it not necessarye to returne to the mooste auncient churches and immediatly after he sayeth Quid autem sineque apostoli quidem scripturas relis quissent nobis 〈◊〉 〈◊〉 ordinem sequitraditionis quam tradiderunt hijs quibus committebant Ecclesias what sayeth thys holye father yf the Apostles had lefte to vs no scripture at all had it not bene necessarye to folowe the order of that tradytion whyche they delyuered to those to whome they dyd bequethe the churche Alas good people how farre are many in these dayes gone from thys olde and aunciēt rule this blessed martir here exhorteth or rather commaundeth that yf any smal dyscorde thoughe it be in a matter of lytle importaunce doo chaunce that we woulde not accordyng to our 〈◊〉 iudge therein but though we haue no scripture for the same yet saieth he we ought to folowe kepe and obserue the tradition of the auncient churches Where as in these late dayes the impudent 〈◊〉 baue taught the zely people that euery man should and maye be a iudge of controuersyes and that we oughte to obserue no tradition nor ceremo nye other than we fynde in the holye scripture Of such the same holy Ireneus dooeth speake thus after many other notable lessons to the same purpose Omnes autem hij decidunt a veritate et 〈◊〉 quidem alienum 〈◊〉 afferentes ad altare dei idest altenas doctrinas a celesti igne conburentur c. All these sayeth he doo fal from the trueth and the heretykes truelye bryngynge straung fyre to the aulter of God that is to saye straung doctrine 〈◊〉 brent with the heuenly fyre With such lyke thrratnynges in the same place to those that disobey the 〈◊〉 of the churche Lykewyse saynct Augustyne speakyng of the baptysine of chyldren and now that sacrament can profyt them seyng many die before they know the effecte of the same affyrmeth that the faythe of those that brynge the chylde to christenynge shall profyte the chylde that is brought but for his proba cion he bryngeth thus Hoc commendat ecclesie saluberrima 〈◊〉 thoritas This thing the mooste holsome aucthoritie of the churche doethe commende And euen wyth lyke reuerence the same saint Augustyne dooth many tymes submytte all hys iudgments and workes to the catholyke churche And fynally to declare hys iudgemene concernynge the aucthoritie of the catholyke church He sayeth hus Ego 〈◊〉 〈◊〉 non 〈◊〉 nisi me catholicae Ecclesiae 〈◊〉 〈◊〉 that is to saye Truly I would not beleue the Gospel onles that the aucthoritye of the catholyke churche did moue me thereto And we ought here to consider that after the ascension of our sauiour Christe for the space of certayne yeares there was no gospell at all wrytten but all thynges concernyng the faythfull christians were 〈◊〉 and gouerned by the disciples of Christ being than the heades of the church Afterward we rede that dyuers of the dysciples of Chryste dyd wryght Gospelles as sainct Bartylmew Nicodemus and an other Gospel was called Euangelium Nazarcorum̄ But the aucthoritie of the church did onely admite those 〈◊〉 euangelistes which now the whole churche dooth retayne Whyche thing myght wel seme mar uelouse seynge that bothe sayncte Bartylmew and Nicodemus were present and dyd see the woorkes of Chryst and also dyd here hys doctryne where as sainct Luke dyd learne hys gospel of saincte Paule and other and so kewyse dyd S. Marke but hereby it doeth moost playnly appere that the catholike 〈◊〉 onely hath thys hye aucthorite to 〈◊〉 scriptures and that scriptures allowed by that church should not be refused of any particulare persons Nowe therfore seynge that the catholyke churche bothe hath delyuered to vs the scrypture and in all ages and times hath bene taken of al Godly lerned men for the true iudge therof I exhort and beseche all you good christen people that in all doutes 〈◊〉 and 〈◊〉 ye would resort to that 〈◊〉 churche and there learne what the 〈◊〉 church hath beleued aud taught 〈◊〉 time 〈◊〉 time concerninge doutes or controuersies and 〈◊〉 wyth lowly and meke hartes ye wyll so doo surely the ho ly ghoste wyll instructe you he wyll comforte you and he wyll leade you into al trueth But yf in such case ye will fly from the catholyke church ask coū sell of your selues or of any that doth swarue from the sayde churche than for so much as the holy gost is not your gyde you shall fall from ignoraunce to errour and from doutyng and dysputing to plaine herely and so from one to another to the vtter con fusion of both body and soule Yet besides this gret authoritie of the churche whereof you haue hearde there is an other gyuen by God of moost hye excellencye that is power to forgiue and pardon the pe nitent synner and to punyshe and correct the obsti nate or fro warde synner which power and auctho ritie as it was fygured in the preesthode of the olde lawe as in Iudgyng of leprose persones and in punyshyng to death those that did not obey the preeste euē so is it giuen by our sauiour Christ in very dede in the 〈◊〉 to his Apostles and to all theyr succes soures For after that oure sauiour had rysen from death he came amonges hys Apostles and brethed vpon them and sayde Accipite spiritum sanctum quorum dimi seritis 〈◊〉 dimittuntur eis et quorum retinueritis 〈◊〉 sunt That is take you the holy ghost whose sinnes you shall forgyue they are forgyuen to them and whose synnes you doo retayne they are retayned Whyche authorite by 〈◊〉 woordes gyuen by Christ though some hath or doo contemne and set at noughte yet sainct Cyrill byddeth them cease to
there are so many and most euidente Authorities and testimonyes of the auncient holy fathers aswell of the greke as of the Latyne Churche concernyng the very true and real presence of Christe hys bodye and bloude in thys sacrament of the Aultare that to rehearse them all it woulde be a greate and an infinite labour And yet for the establyshyng of good mens myndes herein ye shall beare haue in a fewe the full and vniforme consent of them all And fyrste Chrysostome who was 〈◊〉 of 〈◊〉 not foure hundrethe yeare after Christe wrytynge in the Greke tounge vpon the. x. chapiter of Saynt Paules first epystle to the Corynthians and expendynge these wordes of the Apostle calix 〈◊〉 cui benedicimus That is to say The cup of blessyuge whiche we 〈◊〉 he doeth speake thus Quid est in calice id ipsū est quod 〈◊〉 latere 〈◊〉 〈◊〉 etus participes sumus Whiche is to say That whiche is in the coppe or Chalice is the very selfe same thyng that issued or ranne out of Christes syde therof weare partakers Scconde S. Basyll beynge also a Greke doth in his boke called hys rules and in the. 127. question putte forthe thys demaunde it is to witte with what feare and persuasion a mā ought to 〈◊〉 to participate of the bodye bloud of Christ and he doeth make answere in thys wise Timorem 〈◊〉 docet nos ap 〈◊〉 dicens Qui manducat et bibit indigne iudicium sibi mā ducat et bibit persuasionem vero sirmam giguit in nobis fides verborū domini dicentis hoc est corpus meum quod pro uobis traditur etc. Which is to saye The feare in dede dothe the Apostle teache vs saying who that eateth and drinketh vnworthely doth eate and drynke his owne dampnation and as concerninge the firme persuation or constāt beleife that dothe the faith of the wordes of our Lorde engendre in vs who 〈◊〉 This is my bodi which is giuen for you c. Thyrdly the great clarke Cyryl being also a Grecian and Archebyshoppe of Alexandria aboue a thousand yeare ago doth in hys treatise sent to one called Calosyryus affyrme and saye that he shoulde not dout of the real presence of Chrystes bodye in the sacrament concludynge after many profes had in that behalfe and sayinge after thys maner Nec dubites an boe 〈◊〉 sit eo manifeste dicente hoc est corpus meum sed potius suscipe uerba saluatoris in fide cum enim sit ue ritas non mentitur That is to saye And thou must not doute whether thys be true or no seyng he that is to say Christ manifestly doth saye This is my body but doe thou rather receaue the wordes of our Sauioure in faithe seinge he is the truthe he doth not lye Nowe hauyng harde the testymonye of certayne greake authors with whom the rest do agre Ye shal consequently heare the testimonye of certayne notable authors of the Latyne Churche with whome the rest do also consent and agree And fyrst ye shal heare the moste auncient 〈◊〉 of the Latyne churche 〈◊〉 who in hys treatise De resurrectione carnis speakyng of the blessed Sacra mente of the Aultare doeth saye in thys maner Caro corpore et sanguine Christi 〈◊〉 vt et anima de deo saginetur That is to saye Our flesh doth eate or feade vpon the body and bloude of Christ that oure soule also maye be made fatte wyth God Secondly in order shal be Saynct Hylarye who is called of Saynt 〈◊〉 Tuba latini eloquij and he in hys viii boke De Trinitate doth saye thus De ueritate carnis et sanguinis nō est relictus ambigendilocus Nunc enim et ipsius domini pro 〈◊〉 side no stra uere earo est et uere sanguis est et 〈◊〉 acceptd atque 〈◊〉 staid efficinat vt et nos in CHRISTO 〈◊〉 CHRISTVS in nobissit An ne hoc 〈◊〉 nonest Contingat plane his uerum nonesse qui CHRISSVMIESVM uerum esse deum negat That is to saye Of the veritie of the fleshe and bloude speakyng of the flesh bloud of Christ in thys sacrament ther is not left a place to dout For now both by the professiō or declaration of our Lord by our faithe also there is truelye fleshe and there is truely bloude which being receaued or taken dronken do cause or make thys that bothe we are in Christe and Christ also in vs. And whether is not thys the trueth let it chaunce not to be true vnto them who doo denye Iesus Christ to be true God By al these most euident testimonyes af auncient fathers it appeareth that in the Sacramente of the Aultare are truelye and reallye conteyned the bodye and bloude of our Sauiour Iesus Christ accordyng to the sayde institution of Christe But because Christ toke breade into his handes and Saynct Paule also calleth the sacrament bread and that therevpon the heretikes haue groūded their opiniō that the thynge conteyned in the said sacrament is nothing but bread it shal be meete to open and declare thys matter forther and in what sort the Sacrament may be called bread for the vnderstanding wherof you must know that albe it our Sauiour Christe toke very materiall breade into hys handes yet by hys omnipotente power he chaunged the nature and substaunce of bread into the substaunce of hys dody And lykewyse he chaunged the substaunce of wyne into the substāce of hys bloude sayenge Thys is my bodie Thys is my bloude And thys is euidentlye proued fyrste by the. vi of Iohn where oure Sauioure Christe hymselfe thus sayeth The bread that I wyll geue vnto you is my fleshe which flesh I wyll geue for the lyfe of the worlde In whyche wordes it is moste manyfest that Christ promysed two thynges the one that he woulde geue a bread that should be his fleshe and the other is that he wold geue that fleshe for the lyfe of the worlde Nowe yf Chryste gaue not at hys maundye a breade that was hys fleshe and on good Fryday gaue the fleshe vpon the crosse for the lyfe of the worlde then he kepte not hys promyse for in no place els he dyd it therefore eyther must we say that Christ made a promisse and perfourmed it not which is a wicked thynge to thynke or saye of Christe eyther els must we say that keping hys promysse he did at hys maundy geue a kynde of breade whiche was his verye fleshe in dede conteyned vnder the forme of breade and that the same fleshe he gaue the daye folowynge vnder the vysyble forme of fleshe vpon the crosse so he perfourmed both his promysses that is to say geuyng a breade or 〈◊〉 that was his fleshe also geuyng that fleshe for the lyfe of the worlde And for a more playne full declaratyon of Chrystes wordes herein ye shall note that in the sayde syxte of Sayncte Iohn there is mentyon made of fowre kyndes of breade Fyrst of
in certayne bokes and signes maye call to remembraunce the manifolde examples of vertues whyche were in the sainctes whome they doo represent And so we maye the rather be prouoked kyndeled stirred to yelde thankes to oure lord to prayse hym his said 〈◊〉 and to remember and lament our synnes and offences and to praye God that we maye haue grace to followe theyr goodnes and holye lyuyng 〈◊〉 for an example the ymage of oure sauiour hangeth on the Crosse of the rode or in paynted clothes walles or wyndowes as an open booke to the intent that besydes the exāples of vertues whyche we maye learne at Chryst we may be also manye wayes prouoked to remembre hys paynefull and cruell passion and also to cōsyder oure selfes when we beholde the same ymage and to 〈◊〉 and abhore oure fynne whych was the cause of hys cruell deathe And furthermore consyderyng what hygh benefytes we receyue by hys redemption we maye be prouoked in all oure distresses and troubles to runne for comforte vnto hym All these lessons wyth many mo be brought to oure remembrauuce by the boke of the 〈◊〉 yf we beyng fyrst well enstructed and taughte what is represented and mente thereby do diligently beholde and loke vpon it And as our sauiour Chryste is represented by thys ymage of the rode euen so the holy sayntes whych folowed hym be represented vnto vs by theyr ymages and therefore the sayde ymages maye well be set vp in churches to be as bookes for vnlearned people to put them in remembraunce of those sayntes of whome they maye learne examples of fayth humilitie charytie pacyence temperāce and of all other theyr vertuus and gyftes of GOD whych were in theym For whyche causes ymages maye be set in the churche and oughte not to be despised but to be vsed reuerentlye althoughe we be forbydden to geue goodes hououre vnto theym These lessones should be taught by euery curate to theyr parysheners And where as we vse to sense the sayde Images and to knele before theym and to crepe to the Crosse. wyth suche other thynges 〈◊〉 muste knowe and vnderstande that suche thynges be not nor ought to be done to the ymage it selfe but to God in his honor although it be done afore the ymage whether it be of Chryst of the Crosse or of our Ladye or of anye other Saynte Agayne thys commaundement dyd offende generally before the commynge of Chryste al gentylles and people that were not of the nation of Israell For they dyd geue goddes honoure vnto Idolles and worshypped false godes some one some another of the whyche forte there was a greate number For besydes theyr common goodes euerye countrye euery cytye or towne euerye house and familye had theyr prayer and peculyer gooddes where of is much mention made in authors both Chrysten and heathen And these gentilles thoughe they hadde knowledge of a very god yet as saynct Paule sayth Rom. 〈◊〉 they had 〈◊〉 and vayne fantasyes whyche led them from the truthe caused theym where they coūted thē selues wyse to become foles And agaynst thys cōmaundement offended the Iewes also manye and sondry tymes yea almost 〈◊〉 For notwythstandynge that they professed the knowledge and worshyppyng of the very true god yet they fell to the adoration of Idoles and false goddes as the holye Scripture maketh mencion in many places And here we make an 〈◊〉 touchynge thys seconde commaundement ¶ 〈◊〉 or declaration of the thyrde Commaundemente whyche is Thou shalte not take the name of thy Lorde God in vayne FOr the better and more 〈◊〉 vnder standinge of thys commaundemente you shall briefelye call to your remem braunce that as in the fyrst cōmaundemente there was a prohybytion to haue straunge Goddes and therin implyed that we must haue one God onelye And as in the seconde commaundemente there is a prohibition to make to the anye 〈◊〉 thynge c. to adore or honoure it wyth gods honoure and therein implyed that we muste adore and honoure God onelye wyth hys due and peculyer honoure So lykewyse in thys commaundement beynge also a negatyue there is a prohibition to take the name of thy Lorde GOD in vayne and therein is imployed thys affyrmatiue that we must take and vse the name of God ryghtely and reuetently And hereby appeareth howe one of these commaundementes dothe depende vpon another in verye good order As fyrste to haue one God onelye the seconde to geue vnto hym hys due honoure and the thyrde to vse hys name wyth reuerence And here you shall learne that albeit the 〈◊〉 of God beynge of itselfe fully perfecte and mooste holy cannot in it selfe eyther receyue increase of honoure and sanctification or decrease and diminutyon of the same yet concernynge the vse and abuse of it amongest men it maye be taken and coūted on the one side for sanctifyed and honoured as beynge well vsed And on the other syde for polluted and dyshonoured as abused and not well handled And here shall you note that the p ythe and 〈◊〉 effecte of this cōmaūdemente doth consyst in thys that we must ryghtlye vse the name of GOD and in no wyse abuse it and ryghtlye we 〈◊〉 and doo vse it and 〈◊〉 it by nyne specyall sortes and meanes amongest other Fyrst by confessyng openlye the name of God and of oure Sauyoure Iesu Chryste openynge and expressynge by our mouth the sayth of Chryst before all mē of what sorte state or condityou they be when the case so requirethe and not to cease 〈◊〉 〈◊〉 of the same for any pleasure or paine that maye grow and be geuen to vs or inflicted by them Of whyche sorte and maner our sauioure Chrysts in the 〈◊〉 chapiter of S Mathewe doth speake saying 〈◊〉 〈◊〉 〈◊〉 me coram hominibus 〈◊〉 ego eum coram patre 〈◊〉 qui in 〈◊〉 est saying also in the 〈◊〉 of Luke Qui me 〈◊〉 meos sermones hunc filius hominicis erubescet cum uenerit in maiestate 〈◊〉 patris sanctorum angelorum And Saynt Paule also in the x. chapter to the Romaynes 〈◊〉 Corde 〈◊〉 ad iustitiam ore dutem consessiofit ad salutem The Englishe of these three sentences is thys Euerye 〈◊〉 that wyll confesse or acknowledge me before men I also wyll confesse and acknowledge him before my father whiche is in heauen And who is ashamed of me or wyll not acknowledge me and my sayinges hym also the sonne of man when he shall come in hys maiesty and in the maiestye or presence of hys father and of the holy aungelles shal be ashamed of and not acknowledge By hearte or mynde one doth in dede beleue to iustice but by the mouth confession is made to health or saluation Accordyng where vnto the prophets Dauyd sayeth Confitemini domino inuocate nomen eius 〈◊〉 〈◊〉 gentes 〈◊〉 〈◊〉 psal ciiii That is to say Do you make or gyue conseffion or prayse to oure Lorde and call vppon hys name doe you shewe or declare amonges the
sayde neygheboure And lyke as by thys commaundemente al euill vse of the tungue to the hurte of our neyghboures is forbydden so o in and by the same commaundemente by the ofte mentioned rule of contraryes there is commaunded the good and charytable vse of the tungue all maner of wayes to the benefytte of oure neighbonrs as to be true and playne in oure wordes wyth hym and towardes hym to be faythful to hym in all couenauntes bargaynes and promysses To testifye the truthe in all courtes iudgementes and other places to reporte well of them that be absente to geue true and faythefull counsayle and exhortatyon to all goodnes yea and to dysswade frome all euyll And here concernynge thys commaundement we haue mooste iuste cause to lamente and to be sory for the malyce and euyll disposition that in these oure dayes raygnethe bothe in men and women whose tounges are so venemous and wyeked in 〈◊〉 lyinge backbytynge and mysreportynge as the lyke thereof hathe not bene harde sence the begynnynge of the world in whome truelye that sayiug of S. James in the thyrd chapyter of hys epystle maye and doth take place Omnes natura bestiarum volucrum Serpentium et cetorum domantur et 〈◊〉 sunt 〈◊〉 humana linguam autem nullus hominum 〈◊〉 mare potest inquietum malum plenum 〈◊〉 mortifero That is to saye All kynde of beastes byrdes serpentes and fysh of the sea are tamed and haue binne made tame by man but the tonge noo man canne tame it is an inquyet or vnrulye euyll full of deadlye poyson And to thintente that suche personnes maye hereafter yf theye wyll not for Loue of Uertue and Charytyes sake yet at the leaste for the feare of punyshemente at GODDES hande refrayne and forbeare suche theyr dampnable and wycked spe kynge we wyll recyte here both in generall and also in speciall sundrye the offenders of thys commaundemente and also the punyshmente hangynge therefore ouer theyr heades And fyrste in generaltye we wyll brynge in the. xiii of the prouerbes where it is thus wrytten Qui custodit os suum cuctodit animam suam qui autem inconsideratus est adloquendum sentiet mala That is to saye He that kepeth his mouth kepeth hys soule and he that is vnaduised or rashe to speake shall feele hurtes or euylles And in the thyrde chapter of the fyrste epystle of S. Peter it is wrytten thus He that dothe loue lyfe and to see good dayes let him refrayne his tongue from euil and his lyppes that they doo not speake de ceyte Also in the. xii chapyter of the Prouerbes the wyse Salomon wryteth in this maner For the faultes of the lyppes destruction or ruyne draweth nere vnto the euyll man Moreouer in the. xviii chapiter of the same boke is this saying Lyfe and death lyeth in the tongue and they that loue it shall eate the fruytes of it And in the. xxvi chapyter of the sayde prouerbes Salomon sayeth thus A slipper toungue worketh ruines or destructyons And to speake somewhat more in particuler of trans gressoures of thys commaundemente you shall fyrste note that somme of them doo beare fal se wytnes in open iudgemente and of them the wise Salomon in the. xix chapyter of the prouerbes doth speake thus Testis falsus non erit inpunitus That is to saye A false wytnesse shall not be vnpunyshed And yet more terribly he sayeth in the. xxi chapter folowinge Testis mendax peribit That is to saye A lyinge wytnesse shall peryshe And further in the. xxv chapyter of the same booke it is wrytten in thys wyse 〈◊〉 et gladius sagitta acuta homo quiloquitur contra proximum suum falsum testimonium That is to saye A darte and swoorde and a sharpe arowe is that man that speaketh agaynst his neygheboure false wytnesse Howe heynous an offence thys is appearethe in the. xiii Chapyter of Danyell where the two false witnesses who wickedlye deposed agaynste the Godlye Susanna were bothe myraculouslye detected and also of the people presentlye stoned to death And no meruayle though bothe they and all other bearers of false wytnes be by aucthoritie of scripture punyshed in such greuous sorte seyng that euery one soo offendynge in bearynge false wytnesse dothe trespasse agaynste three sundry persones Fyrste agaynste almyghtye God whose presence the false wytnesse bearer dothe contemne Secondelye agaynste the iudge whome by lyinge he dothe deceaue Thyrdelye agaynste the innocente party whō by his false wytnes bearynge he dothe hynder and hurte Another sorte and special kynde of transgressoures against this 〈◊〉 commaundememēt is whē a man doth maliciouslye backbyte or sclaunder hys his neigheboure though it be not in iudge mente of whych sorte and kinde of transgressours the prophet in hys 100 Psalme dothe saye thus Who that doth secretely backebite his neigheboure him doo I persecute And in the. 24. of the Prouerbes it is sayde thus Abhominatio hominum detractor That is to saye A detractor or backebiter is abhomination ainongeste men And in the fyrst Chapter of the boke of wysedome it is written A detractione parcite linguae That is to say Kepe youre tounge from backebytynge And Sayncte Paule in the fyfte chapyter of hys epystle to the Galathyans dothe saye thus If ye bite and deuoure one an other take hede leaste ye be consumed one of an other Besydes the foresayd specyall sortes of transgressours agaynste thys commaundement there are other also and emongest them secrete tale bearers and sowers of dissention betwene man and man by theyr pryuye malitious whyspearinges of whom the wyse Salomon dothe notablye speake in the. xxvi chapyter of the Prouerbes sayinge Cumdefeccrint lingua extinguetur ignit Subtracto susurrone 〈◊〉 conquiescunt That is to saye Whan woode wantethe the fyre wyll goo oute and the talebearer or whysperer beynge taken awaye stryfes or dissentions shal cease and by and by after the say e Salomon dothe saye The wordes of the talebearer or whysperer seme simple but they pearce euen to the harte 〈◊〉 And in the. xxi chapyter of 〈◊〉 〈◊〉 wrytten thus The talebearer shal defyle hys soule and shall be odiouse in all hys doynges Moreouer in the. xxviii chapy of the same boke there is this saying Susurro bilinguis maledictus multos 〈◊〉 〈◊〉 pacem habentes That is to saye A talebearer or whisperer and a double tunged personne is accursed for he hath troubled or sette at stryfe manye that before were in peace or frendeshippe And to conclude touchynge this commaundemente you shall note three or foure places more of scrypture for your further edifyenge in thys behalfe First in the xxi of the prouerbes Salomon dothe saye He that keapeth hys mouthe and hys tounge kepeth hys soule from trouble Secondly our Sauiour Chryste in the twelueth of Mathewe doth say I say vnto you that men shall geue accounte in the day of Judgment for euery idle word which they doospeake Thyrdely in the said xii chap. it
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
dyd kepe in fygure for then shal be our true rest when the resurrection shall be done and perfecte rewarde in bodye and soule together therefore brethren lette vs obserue or kepe the sondaye or daye of our Lorde and let vs sanctifye it as it was commaunded vnto thē of the olde tyme concernynge the Sabbot the lawe maker saying Exodi 20 From euenyng to euenynge you shall celebrate youre Sabbottes Let vs marke or see that oure reste by not vayne or frutlesse but that we beinge fequestred or separated frome all rurall workes and frome all busynes doo from the euenynge of the Saturdaye vntill the eueninge of the Sondaye gyue our selues to dyuyne seruyce onelye and after such sorte we do duly or well satysfye the Sabbote of oure Lorde Oure lorde saying Ye shall do no worke in it Therefore let euery one to whome it is possible come to the euensonge and noctunall seruyce and let hym there in the assemblye of the churche praye to God for hys synnes and he that canne not thys do let hym at the leaste praye in hys house and let hym not neglecte to perfourme hys vow and to yelde the dew or taske of hys seruyce vnto God And in the daye lette none separate or absente hymselfe from the holy celebration of Masses nor let any remayne idle at home whē other doo go to the churches nor occupye 〈◊〉 in huntynge and be bounden or thrall to a 〈◊〉 she offyce wanderynge or goyng about the fylde woddes lyftynge vp or exalting wyth hys mouth crieng or shotynge and 〈◊〉 loude laughynge and not vtterynge from 〈◊〉 bottome of his harte vnto God sighinge and wordes of prayer Moreouer yet some whych is more detestable comminge to the churche doo not occupye or gyue them selues to contynuall prayer nor wyth silence do tary out the holye celebra tion of Masses but whyle dyuyne lessones are redde within the churche they than withoute doo applye or set theyr myndes to pleade causes or with sondrye false accusatyōs or sclaunderes to pycke quareles or forsoth at the dice or vnprofytable games or sportes to sweare lustlye And some tymes also which yet is worse wyth ouermuch wrath are set on fyre most bytterly doo chide or braule insomuch that they assault or lay at one an other with weapōs or clubbes And often tymes doo commytte murther And thys thing is moste of all commytted or done of those who beyng replenyshed with enuy and hatred the 〈◊〉 beyng there guyde do goo to the assembly of the churche not for to helpe thē selues but to hurte or endamage other Suche in dede yf they by murder ther do peryshe or be taken awaye by sodayne deathe whyther do they goo els but with hym whose stepes they haue folow ed into euerlastyng tormentes Do ye not these thynges my brether doo not deceiue youre selues do not in youre assembly or commyng together gyue place vnto the deuyll but rathere prepare youre selues to be a ledginge or dwellynge place to Chryste do not you therefore gyue youre selues wythout the church to 〈◊〉 but wtin it geue your selues to psalmody prayers Doo not bable or talke to gither in the churche but be ye styll or quyet for there are verye manye and speciallye many women which doo so chatte in the churche and doo so bable that neyther they them selues doo heare the dyuyne lessones or seruyce nor yet suffer other to heare Ought such commyng together with such an order be in the house of God Or is it so decente to stande or be present in the syghte of God and holye Aungeles Besydes thys also whych is greatly to be lamented I wyl with you cōplayne that there are some and specially the great or myghty men of thys worlde Who whan they come to the churche they are not deuoute or gyuen to celebrate the prayses of God but constraine the preyst to make shorte the masse and to synge accordynge to theyr luste or pleasure neyther can he followe the ecclesyasticall maner or trade for theyr glotteny and couetuousnes that one moment of the daye myght vnto the seruyce of God and al the reste of the daye wyth the nyght be appoynted to theyr pleasures Doo not these thinges my most derely beloued bretherē do not consente to the doers of the same for not ouelye they that do these thynges but they also whych consent to the doers shall peryshe Wherefore aboue all other thynges Do you not vpon the festiuall dayes pleade nor here causes but at an other tyme and that wyth iustyce nor do you not wyth receyuyng gyftes subuerte iuste iudgementes for accordyng vnto the saying of our lorde with what iudgmēt ye shall iudge other shal be iudged of you Let none of you drynke hym selfe drounkē for the dronkard is most lyke to the mad man do you not by drinkyng among men put youre names out of heauen There are verylye many whych is worse who not onelye doo drynke them selues dronke but also constrayne and adiure other to drynke more than is expediente and thereof manye tymes emongest them doo ryse brawlynges and manslaughter Doo you not consyder brethren whose wyll these men herein do folowe for dronkardes and manquel lers sayeth the apostle in the fyrste epystle to the Corinthians the sirt chapiter shall not possesse the kyngedome of heauen I beseche you moste derelye beloued fathers and Mothers Brethren and Systeres by the name of oure Lorde Iesus Chryste and by hys kingdome and iudgemente to come that you wyll withdrawe yourselues from euerye man walkynge mordinatelye and that you walke worthy of the vocation with which you are called and that you neg lecte not your honor nor litle esteme the redemptyon whych is in Chryste Iesus Ye are called the children of God because the true sonne of God hath delyuered you Study you to please with good maner soo great or myghtye aparent that he doo not delyuer you as moste wicked seruauntes to perpetual payne but as moste derely beloued chyldren do brynge you to the heauenlye countrye aboue that ye may be coheritours with his sonne Iesus Chryst wyth whom he lyueth and reigneth God in the 〈◊〉 of the holye Ghoste for euer and euer Amen Nowe leauynge here Saynt Augustyne who of trouth in thys matter doth almost twelue hundreth yeare ago speake of suche sorte that he maye be sene eyther to haue had as noughtye ordered persones in hys tyme as we haue nowe in our dayes eyther ells by spyryte of prophecye to haue sene oure tymes and doynges Let vs retourne agayne to oure processe and let vs by scrypture declare howe the. vii daye of the weke is peculyar and specially appoynted vnto rest therefore called the Sabbote for profe wherof ye shall fyrste haue the seconde chapyter of 〈◊〉 where it is euident that God dyd blysse the seuenth daye and sanctyfye it Secondlye ye shall haue for thys purpose the. xvi chapyter of Exodus where we doorede that the rest or quyetnes of oure Sabbotte is sanctyfyed