many waxeth coulde therefore our mother the holie catholike church may haue iust occasion to repaire to the heauenly phicision her spouse and saie y e wordes of my theme DnÌ„e filia mea modo defuÌ„cta est sed c Lord my doughter the church of Englande as touchyng the life of charity and good liuing she is euen now in a part deceassed and dead but come â–ª laie thy most gracious hande on her and she shal reuiue NOw that you haue heard the death of thys doughter firste by defection from her mother then after by misbeleuyng last of al by misliuyng now shal you heare brieflye the laiyng on of the haÌ„d of God for her resuscitacioÌ„ reuiuiÌ„g again The holi scriptur makes meÌ„cioÌ„ of y e layiÌ„g on of y e haÌ„d of God by .ii. maner of waies other by veÌ„geaÌ„ce correctioÌ„ other by mercie grace The hand of Gods veÌ„geaÌ„ce correctioÌ„ it hath ben laid on coÌ„monly vpoÌ„ many of y e spoilers tyrauÌ„tes ê‘secutors of christes church As for exaÌ„ple Heliodorê° y t spoiler rifeler did not he fele y e haÌ„d of gods vengeaÌ„ce corectioÌ„ laid on hiÌ„ wheÌ„ for that he atteÌ„pted to spoil the teÌ„ple of IerusaleÌ„ y e iuel house of y e same he was dedly whipped and scourged of .ii. goodly personages sent from aboue for the purpose Nabugodonozor that spoiler rifler did not he fele the haÌ„d of Gods veÌ„geaÌ„ce correctioÌ„ laid on him wheÌ„ for y t he despised to redeme his spoile other his offences by y e counsail of y e prophete Daniel vauÌ„tyng of his glorie his buildyng of Babylone in the power and streÌ„gth of his own haÌ„d he was deposed from his Kyngedome cast out of mennes companye turned from a man to a beaste fedde on hey as beastes doe for the space of .vii. yeres together till his heare greewe oute lyke Egles fethers his nailes like birdes clawes Balthazer soÌ„ne to Nabugodonozor that spoiler rifeler did not he fele the haÌ„d of Goddes vengeaunce correctioÌ„ laid on hiÌ„ wheÌ„ for y t he w t his nobles his M. lordes coÌ„cubines presumed arrogaÌ„tly to driÌ„ke in the halowed vessels of gold siluer takeÌ„ out of y e teÌ„ple of Ierusalem by his father he was bereft not onely of his kyngdome but also of his lyfe the hande writyng his Iudgement in the wal Mane Thechel Phares Antiochus that tyraunt and persecutour did not he fele the hande of Goddes vengeaÌ„ce and correction laid on him whâ— for that hee was so lofty and proude that he thought himself hable to make y e sea to be walked on the earth to be sailed on as though he would haue been God himself labored by al meanes he â—uld to destroy gods honour glorie and Religion in Iurie he was stricken with an incurable preuie plage in his bowels foul wormes bredig in hê bodie with suche a foule filthy stenche breathyng froÌ„ him that all his whole host much lothed shunned and abhorred his presence Herode that tyraunt and persecutor and cruel murderer of innoceÌ„tes did not he fele the hande of Goddes vengeaunce and correction laid on him wheÌ„ he sitting in his royal throne most roially appareiled taking Godly honour vppon him robbyd God of his Glorie was stricken by thaungell of God most miserably eateÌ„n vp of wormes and vermine Nicanor that tyraunt and persecutour didde not hee feele the hande of Goddes vengeaunce and correction laied on him when for that he in pride of hearte lifted vp his hand againste the holye teÌ„ple of God blasphemyng it thretnyng the destruction therof he had that haÌ„de of his with his hed haÌ„ged vp before the teÌ„ple and that blasphemous toÌ„g of his minsed in peces and cast to birdes Iulian the Apostata that tyraunt and persecutoure did not he tele the hande of goddes vengeance and correction layd on him wheÌ„ for that he forbad the christians the vse of scholes of bathes of warfare of bering office of possessions slue many a one cast vowed virgines to be deuoured of swine ther bealies burst vp filled wyth Barleie spoiled many a churche abused the holie vessels most vnsemely and defoiled the holi aulters with his owne vrine saiyng in despite En quibus Mariae filio sacrificaÌ„t Behold thalters wheroÌ„ thei sacrifice to the soÌ„ne of Marie he was wretchedly slain in y â— fielde oute of his dedly wounde gathering an handeful of bloudde caste it abroade and with horrible blasphemy ended his life saiynge vicisti Galilee O thou GalileoÌ„ O thou of Galile thou hast ouercome ConstaÌ„tius the vi soÌ„ne to Leo that tyraÌ„t ê‘secutor most peruert of al before him did not he feele the hand of Gods vengeaunce laied on him When for that he shewed himselfe a mortali enemye to God to our ladie to all sainctes and to al Christians burned vp the holy scriptures could in no wise abide the name of Marie coÌ„mauÌ„ded al saintes to be contempned enforced the christians thereunto with vnspeakable tormentes made monasteries dwellyng places for souldiers slewe monkes nuÌ„nes and all religious persons with most cruel deathes as many as refused to marie he died to to miserablie horribly to be recited The haÌ„de of gods veÌ„geauÌ„ce and correction it hath ben laid on also vpoÌ„ many of the miscreaÌ„tes misbeleuers and heretiks from time to time For lighted not it vppon Arrius that archeheretike when he suffred a moste straunge and horrible death voidyng out al his bowels â–ª guttes and paunche dounewardes per secessum Lighted not it vppon Olimpius that arrant Arriane when hee suffred a most terrible and sodeyne death A fiery dart casten downe sodeinely from heauen and consumyng hym vp cleane to ashes Lyghted not it vpon Cerynthus that notable heretike when as he was bathyng him selfe in a house ther was besily vttrynge moste blasphemous wordes against the holy trinitie the house forthwith fel downe vpoÌ„ him al to crusshed him to death Lighted not it vpon Montanus that proude and presuÌ„teous heretike when he with his two Prophetisses Maximilla and Priscilla by thin spiration of the same spirite whiche inspired them to they re heresies desperatly hung them selues al iii. together as it wer for companies sake And thys very hande of Goddes vengeaunce and Correction it hath ben somewhat of late yeares laied on euen vpon this doughter this realme of England also For what penurie and ponertie what hungre famine what Sedition and tumultes what Rebellion and insurrections hath shee susteined alate What corruption of Come and infection of aier what pestilent agues and sodeine sweattes what seruile subiection il gouernaunce of certeine wycked rulers brieflie what plage can there almost be rekened vp but of late yeres she hath susteined some part thereof What man canne denie these manifest plages manifestly to come of God for the manifest corectioÌ„ of this his daughter Englande for the acknowleging
A Sermon very notable fruictefull and Godlie made at Paules crosse the .xii. daie of NoueÌ„bre in the first yere of the gracious reigue of our Souereigne ladie Quene Marie her moste excellente highnesse by Iames Brokis Doctor of Diuinitie Master of Bailye College in Oxforth with certein additions whiche he at the tyme of vttering for auoidyng of tediousnes was faine to omitte Iaco. i. Suscipite insituÌ„ uerbuÌ„ quod potest saluare animas uestras ¶ Receiue you the worde ingraffed which is hable to saue your soules Anno DnÌ„i 1553. ¶ Cum priuilegio ad imprimendum solum ¶ Sette furth at the request of suche whose aucthority could not wel be withstand ¶ DOMINE filia mea modo defuÌ„cta est sed ueni impone manum tuam super eam uiuer ¶ Lorde my daughter is euen now disceassed and deadde but come late thy hand on her and she shal line THese wordes of the Gospel of this day taken out of the .ix. of â— Math. although thei are the wordes of one latrus y â— ruler of the Synagog literally spoken of hym to our sauiour Christ for the bodily reuiuyng of the Daughter of his bodie bodeli deceassed or at y â— lest beyng â–ª theÌ„ euen at the very point of death in extremis as s Marke termeth it Yet sithen it may bee doen w tout preiudice to the leter for y e aduaÌ„cemeÌ„t of Gods worde gods truth gods glorie may make y e more to edification I intende by gods grace at this preseÌ„t â—applie the same words in a mistical seÌ„â—e as syokeÌ„ of an other persoÌ„ y t is to wit of our mother y e holy catholike church for y â— spiritual reuiuing of her spiritual doughter spiritually deceassed this particulare churche of Englande Forewarnyng you that when I shall chaunce sometime to name the dead doughter or the dead churche in suche sorte that some maâ— perhappes gather therby the hole to be dead I meane alwaies the deade membres therof onely onely the bad and not the good in no wise WE se by common and daily experience honorable and christien audience that euen verye nature itselfe hath geuen to euery naturall mother besides the pappes and the Mylke shee nourisheth her childe withall a certein naturall inclination moreouer to loue her child and that in suche hartie wise that though her childe commyng to yeres of discretion do dispise and conteÌ„ne her holesome admonitions and Counsailes dooe straie from her runnyng on the Brydle at large and so dooe by wilfulnesse at lengthe chaunce on some sodeine deathe Yeat shee for her motherly affection and tender loue taketh pitie and compassion on her dead childe soroweth lamenteth bewayleth her dead chlide and if she knewe any cuÌ„nyng Phisicion that could reuiue her ded child she woulde not ceasse ernestlie to entreate and desire helpe at his hande for the reuiuyng againe of her ded childe If this naturall affecte bee commonlie to be founde in euery good natural mother toward her natural child how much more is the same or rather a greater affect to be loked for in our spirituall mother in our mother the holie Catholike churche towardes her spiritual child Whose child is this Churche of Englande with euerye other particulare churche and euery faithful meÌ„bre of the same whose spouse protectour is our sauior Christ himself whose mariage maker and director is the holie Ghost Whose pappes are the two Testamentes Whose milke is the true sence of the word of God Out of those her pappes onelye to be sucked of al christian sucklinges Whereunto the holye doctor S Austen seemeth well agreably to allude in his treatise vpon the Psalmes First this noble princes our Mother the holie Catholique churche in that she hathe to her spouse and protectoure suche a mightie and valiant prince she can neuer be by any persecutioÌ„ vanquished and subdued For if that might haue ben vanquished and subdued had she been and that loÌ„g ere this Saepe enim impugnaueruÌ„t me à iuueÌ„tute mea et enim non potuerunt mihi Oftentimes saith she haue I ben sore assaulted laied at that froÌ„ my youth but neuer coulde there any preuaile against me What persecutioÌ„s hath she suffred first in tholde time before the commyng of Christe when she was rather a Synagog theÌ„ a churche rather kept vnder by bonde feare then dyrected by burnyng Charitie rather tought by darcke shadowes then by bright veritie by figuratiue promises then by manifest performance by the sleyng letter then by the quickenyng spirite What persecutioÌ„ I sai suffred she then being continuallye afflicted one tune by the Cananites an other time by the Moabites then after by the Madianites againe by ThaÌ„monites sometyme by the Philystians now by one natioÌ„ now by another What persecutiones hath shee suffered againe sins that time sins the coming of Christ what by Nero what by Domitian what by Seuerus what by Diocletian What by Maximinian what by the Gothes what by the HuÌ„nes what by y â— Vandales other Of whose cruel tormentes may wel be verified that S. Austen writeth Ligabantur includebaÌ„tur coedebantur torquebaÌ„tur urebaÌ„tur laniabantur trucidabantur The Christians they were bounde imprisoned whipped racked broyled mangled otherwise bereft of their life And yet lyke the Israelites vnder Pharao the more thei were tormented the more alwaies thei increased For this is the propretie of the churche as S. Hilarie saieth then to vanquesh when shee is dammaged then to be perceiued when she is reproued then to wynne the victory when she loseth of her coÌ„pany Hoc ecclesiae est propriuÌ„ ut tuÌ„ uincat cuÌ„ loeditur tuÌ„ intelligatur cuÌ„ arguitur tum obtineat cum deseritur And this muche for this point Againe our mother the holie catholike Churche in that shee hath to her mariage maker and director the holyghost the spirit of truth shee caÌ„ neuer be diuorsed from Christe her moste benigne Spouse nor yeat at any time be ledde out of the waie of truth For whoÌ„ the holie ghoste hath ones coupled and ioigned together in Matrimonie whoe can afterwarde sunder and seperate againe â–ª And doe not the holye Apostle make as it wer an open Proclamation Protestation how the holy Ghoste by him and he by the holy ghost hath promulgate and vttered vnto the worlde the betrowthyng of the churche to Christ as a louyng Spouse to her louing husband Ego despoÌ„diuos uni uiro uirginem castam exhibere Christo I quod hee in the spirite of God in the holyghostes behaulfe haue betrouthed you to one husbande to th ende you maie keepe yourselues alwaies as a chast virgine vnto Christ And that shee is by the same mariage maker and directour led from time to time into al kinde of truth it maie appere aswel by this promise of Christ Ego rogabo patrem c. I will desire my father and hee shall geue you another comfortour
the Spirite of trueth to abide with you to the worldes ende to instructe you in all kinde of trueth as by this absurditie vnreasonablenesse which Tertullian gathereth to ensue of the contraire Age nuÌ„c omnes errauerint deceptus sit Apostolus non respexerit Spiritus sanctus uti Ecclesiam in ueritate deduceret ad hoc missus a Christo ad hoc postulatus à patre ut esset doctor ueritatis Neglexit officiuÌ„ Dei Villicus Christi Vicarius sineÌ„s Ecclesias aliter interim intelligere aliter credere que quod ipse per Apostolos praedicabat quid uerisimile est ut tot ac tantae in unam fideÌ„ errauerint Et mâ—x Interea perperam euaÌ„gelizabatur perperam credebatur tot millia millium perperam tincta tot opera fidei perperaÌ„ ministrata tot uirtutes tot charismatâ— perperaÌ„ operata tot sacerdotia tot ministeria perperaÌ„ fuÌ„cta tot denique Martyria perperam inuacuum Go to now saith he admit all haue erred admit the Apostle hath been deceiued toe admitte the holy Ghoste hath not regarded to leade the Churche in the waie of trueth for that purpose being sent of Christ for that purpose being sued for froÌ„ the father to bee the teacher of trueth admitte Goddes Baiely Christes vicar regarded not his dutie suffring the churches otherwise for a seasoÌ„ to vnderstand beleue then that he by thappostles preached is this likely that so many and so gret churches haue erred in thunitie of faith And a litle after marke what absurdities he reciteth In the meane time saith he it must be graunted y t the Gospel was mispreached the worde of God misbeleued so many thousande thowsandes mischristened so many workes of faith misministred so many miracles so many godly giftê miswroughte so many presthods so many ministeries misexecuted briefly so many martyrdoms in vaine missuffred And this much for this point Thirdly our mother the holie catholike churche in that she hath children to nourish and instructe she hathe aucthoritie to make lawes tradicions and or dinaunces for them for the better conseruation of order and the more reuerent ministration of the worde of God For otherwise why did the Apostle geue tradicions Why did he say Haec ego dico non Dominus This is my saiyng and not the lordes Why did he reproue certein for breaking customes of preching of praiyng of cutting heire not conteined in scripture Why did S. Ihon the Baptist bind his disciples to certeine fastes and certeine Praiers besides the scripture Why did S. Iames by the consent of the rest make a decree that euery man should abstein from strangled beasres from bloud and from thynges offred vp to Idolles which no Scripture commannded Why durst the Apostle after that decree make himselfe so bolde as so saie all thinges are cleane to the cleane and whatsoeuer cometh to the shambles that eate you hardelye Why durste our forefathers againe accordyng to the time be so bolde as in a sort to make a restraint herof The holie Doctour S. Augustine in this behalfe letteth not this muche to saie â–ª In hijs rebus de quibus nil certâ— statuit Scriptura mos populi Dei instituta maiorum pro legetenenda sunt sicut praeuaricatores diuinarum legum ita contemptores Ecclesiasticarum constitutionum coercendi sunt In suche thinges wherein the scripture doeth determe no certentie the custome of Godlie people and the decrees of the elders are to be kept for a law and loke how the transgressoures of Goddes lawes are to be punished so are the contemners of the ecclesiasticall coÌ„stitutioÌ„s punishable in like maner And I neuer yeat hearde prooued that any suche coÌ„stitutioÌ„ by the whole churche approoued was euer hitherto by any good maÌ„ reproued But rather taken alwaies as a veritie confirmed no more after to be doubted disputed or reasoned vpon as the same Saint Augustine againe in an other place affirmeth saiyng Vnde haec cur ita facienda sint disputare insolentissimae insaniae est When thinges are ones throughly agreed vpon â–ª and decided ones ratified and confirmed by the catholike churche afterwarde to dispute and reason why thei ought so to be it is a poincte of most proude madnes and most madde proudenesse Christ he saied who that is not with me he is against me And the churche coÌ„uerting y e same she saith who that is not againe Christe he is with Christ Christ he said Iâ—iuniate Fast you tellyng neyther howe neyther whan The Churche shee hath tolde bothe how and when Christ he saied Orate pray you and added semper euer But that euer I feare me woulde bee turned into neuer with some if the lawes of the churche were not Al other thinges for the most part whiche our Sauiour Christe saied and commaunded excepte the Churche hadde added the time the place the circumstaunce the maner woulde perhappes be obserued of some not al of y e best I had almost said not at al And this muche for this point Furthermore our mother y e holy catholike church in y t she hath to her childreÌ„ al faithful christiaÌ„s both good bad as it appereth by the parables of the net the vine the floore the ten virgins and other mo shee cannot bee as some woulde haue her inuisible hid vnknowen althoughe the Churche taken for thonely predestinate be such in very dede For if that wer true as it is as false as they that saie it Howe then coulde the churche be assembled of Christ to a citie set on a high hil which cannot be hid Non potest ciuitas abscondi supra montem posita How then coulde the obstinate offender be coÌ„uented before the churche as Christ willeth hym to be dic Ecclesiae how theÌ„ could the churche be persecuted of S. Paul as himself witnesseth she was â—secutê° suÌ„ ecclesiaÌ„ deâ— how theÌ„ could Herod lai haÌ„d to take afflict ceÌ„rtein of the churches meÌ„bres as S Luke affirmeth he did Misit Herodes rex manus ut affligeret quosdam de Ecclesia Could the meÌ„bres of a churche inuisible hid and vnknowen be takeÌ„ imprisoned and afflicted of any man at lest wittinglie What reasonable man callyng to his remembraunce any reason at all will not thinke it vtterly vnreasonable This was the filthie sinke and swillowe of all these tragedies whiche hathe raged well nighe ouer all Christendome oute of the which hath roked of late so many stinkyng filthie contagious Heresies as sins Christes passion hath neuer the like ben heard of attones And no merueil â–ª when the hedge is broken euery man lightely goeth ouer For this gappe ones opened that y e church is inuisible hid vnknoweÌ„ when thei fere not the censure and verdicte of the visible open knowen church thei affirme decree and define vncontrouledlie what euer to eche one semeth best And this muche for this
pointe Fifthly our mother the holie catholike Churche in that shee hath to her pappes the two testamentes tholde and the new Euen as all women haue geueÌ„ vnto theim by nature sence to discerne the good temperature of their owne pappes from the distemperature of the same â–ª so hath the Churche geuen her by God aucthoritie to discerne the true Scriptures from the forged the autentical from the Apocriphal For otherwyse why should we allow receiue S. Markes Gospell whiche neuer sawe Christe nor hearde Christ and disalowe and reiect Nichodems Gospelle whiche was conuersaunt with Christ Why sholde we then allow and receiue the Gospel of S. Luke beyng but a disciple disalowe and reiecte the Gospel of s Iames beyng an apostle whyche Gospel Origene citeth And S Ierome also he citeth the Gospel of Nazares but as a thyng vtterly Apocriphal except onely one particle therin of the woman taken in aduoutrie which particle by the iudgement of diuerse profoundly learned was takeÌ„ out froÌ„ thens so insert in to the Gospel of S Ihon. The boke of Iob the. ii last bookes of the kynges the Gospel of S. Marke thepistle to Thebrues and certeine other Scriptures besides are this daie all autenticall and euer haue been notwithstandyng many haue douted of thaucthors of theÌ„ â–ª Wherfore more then euideÌ„t it is that the Scriptures as thei taketh their veritie of the holie ghoste so taketh thei their approbatioÌ„ not of thauctours but rather of the catholike churche In somuche that S. Augustine he is not a fearde to saie Euangelio non crederem nisi me authoritas Ecclesiae commoueret I woulde not beeleue the Gospell it selfe to be autentical vnlesse thaucthoritie of the church didde aduertise and moue me so to doe And this moche for this point Finally our mother the holie catholike Churche in that shee hath to her milke the true sence of the worde of God shee hath likewise aucthoritie to iudge decise al matiers of controuersy in religioÌ„ For if the scripture of tholde lawe in Moses tyme was not made the highe iudge of controuersies beyng a thing it selfe in diuerse pointes called in controuersie but aucthoritie of Iudgemente was geuen alwaies by goddes owne mouth to the learned and eldres of the Sinagog to whose iudgement all were bounde to stande and that vnder peine of preseÌ„t deth as appeareth in the booke of Deuteronomi if wee ChristiaÌ„s will not bee counted in woorsse state and condicion then the Iewes were nedes muste wee graunt to the catholike churche like aucthoritie of Iudgement for the decision of al controuersies in our Religion whome if God didde not assist euermore with the true intelligence of scripture then should the scripture stande the Churche in as good stede as a paier of spectacles shoulde stande a blynde Frier But questionles the catholike churche in this behaulf she is so directed of God the father who is verax true of God the Soonne who is veritas the trueth of God the holie Ghost who is veritatis spiritus the spirit of trueth that she being columna firmamentum ueritatis the piller and foundacion of trueth cannot be suffered otherwise to Iudge of the truethe but truelye but sincerely but vprightely Shee canne not bee suffered I saye otherwyse to Iudge as maye euidentlye welle appeare and it were no more but onelye by that briefe and pitthie reasone whiche Kyng Henry the eyghte of most famouse memorie GOD pardon his soulle choked Martine Luther wyth all His reason was this SitheÌ„ God woulde not suffre hys Churche to mystake a boke of scripture for peril of damnable heresies that may ensue theroÌ„ â–ª like peril maie eÌ„sue by the misconstruyng of the sentence as by the mistakyng of the boke nedes must it folowe that god wil in matiers of our faith no more suffre his churche to take a false sentence for true then to take a false boke for scripture Whyche reason at a blush may seeme to bee grounded in some pointe euen vpon this saiyng of Sainct Hierome Qua lege credimus Ecclesiae dicenti hanc esse SCRIPTVRAM diuinam eadem credamus ei dicenti hunc aut illum esse sensuÌ„ SCRIPTVRAE diuinae Nam parum referebat ueras Scripturas tenere si vera earum intelligentia Ecclesia fraudaâ—a esset By what Lawe wee beleue the churche tellyng vs that this is the true Scripture of GOD by the very selfe same Lawe lette vs beleue the Churche tellyng vs that this or that is the trewe sence of the Scripture of God for lytle shoulde it auaile the churche to know the true scripture if she were defrauded of y e true sence of the same scripture Who so then taketh from the churche this aucthoritie of iudgement he taketh awaie violeÌ„tly all the certentie of our faith For geue ones euery maÌ„ libertie to iudge of the Scriptures after his owne braine after his owne deuise and phaÌ„tasie theÌ„ shall you haue as many diuerse sectes sodeÌ„ly sproÌ„g as is diuersity of idle braines euery where For in these matiers we se comonlie the more blinde the more bold the more ignoraunt the more busie the lesse wittie the more inquisitiue the more fooles the more talkatiue yea and wil take on them scoutche presumpteously and arrogaÌ„tly the iudgement decision of any matier in coÌ„trouersie none coÌ„meth amisse to them Whose malapertnes I caÌ„not see howe it maie be more aptly repressed then with that or the like taunt whiche one Demosthenes seruaunt and cooke to the Emperor Valens was ones quailed withal Who what time as S. Basil was conferring with the Emperoure of Scripture maters pertly precing in vncalled dasshyng out textes and chopping in lumpes of scripture beselye as it were to reprehende that profound learned doctor was sharplie rebuked and chastened of the same after thys sorte Tuum est de pulmentarijs cogitare non dogmata diuina decoquere Sir cooke saith he if is your Office to see to pottage makyng to Cates of the Kitchine and Cookerie and not to controule Goddes doctrine neither to entrecounter against holie writte As whoe should saie what you choppelogike how long haue you been a chopper of Scripture Meddle with chopping of your hearbes and leaue your choppyng of scriptures hardely Ne sutor ultra crepidam Quae Medicorum sunt promittant Medici Tractent fabrilia fabri Mete is it for the shomaker to iudge of shoes the Phisicion of Phisique the carpenter of building the cooke of cokery and euerye craftesman of hys owne Occupatione So that the Iudgement â–ª and decision of high controuersies likewise thinterpretacion of most obscure places vndecided ought not tapperteine to thunlearned nor yet to euery priuat lerned mans spirit void of assuraÌ„ce but rather to y e spirit w ch most certenly by promise ruleth the hole churche to the conseÌ„t of al y e holy doctors catholike writers froÌ„ time to time whose ceÌ„sure in this behalf
his owne handes toe euen as wel as Christ whiche thing S. Austen here vtterly denieth And the same S. AusteÌ„ againe vpon the same Psalme declareth special mater whereupon a familiare similitude maye be grouÌ„ded to expresse how the real presence may be in a maner coÌ„prised may staÌ„d after a sort euen with good reason though the thinge it selfe in very dede farre surmounteth and passeth all reasoÌ„ â–ª the similitude may be this Like as thinfante eateth y â— very selfe same foode in substaÌ„ce that the nource eateth but vnder another forme for themfaÌ„t can not away with harde meate but must be feed with milke and therfore the foode is first qualified of the nurce chawed and swallowed downe of the noursse incarnat and incorporat in to the bodye of the noursse and parte therof by vertue of her pappes â–ª turned in to milke of the nursse which milke is a foode apte meete for thinfante to receiue to suke feede vpon Euen so we christians do receiue the very same foode the very same bodie and bloude in substaunce that was crucified for vs here in earth But because we are all as infantes in this behalfe at least and can not a waye with suche harde meate nor can abide for lothsomnes to eate christes bodye drinke his bloude vnder the formes of fleshe and bloud oure sauâ—oure Christ therfore lyke a good nource he qualifieth his bodie and bloude he altereth it he transformeth it he exhibiteth it vnder another forme vnder y â— forme of breade and wyne and so maketh it to vs infantes as mylke as a gentle familiare foode apte and mete to be receaued with out horror of euerye christen man and woman And yeat is it for all that Christes owne verye bodie and bloude stille in substaunce euen as the milke of the nource which the infante sucketh is the same very foode in substance that the nource receaued before only the forme and the fasshion altered Thus to be short beleued plainly vpon oure sauiours playne wordes S. Hierom thus S. Cyprian thus S. Basil thus S. Hilarie thus all the rest of the holye doctours wherein they nothyng vareth but constantly syngeth all one note beynge at least well construed and well vnderstande and beynge not torqued and wrested wrenched and wryed as they haue been of some in authoritie of late God graunte theim grace to repente therefore To whome oure Marcus Antonius oure Marcus Antonius I saye worthye for hys constancie to be named constantius yea constantiâ—â—imus hathe so handsomelye and soe fullye answered that they shall euer haue therehandes full of him and neuer be hable to streake replye any thing agayne at lest worthy the reading So clarkely hath oure Marcus marked out al thinges that maketh for the purpose So clarkely hath he accorded the scriptures and doctours sayinges So clarkely hath he brought al apparent coÌ„tradictioÌ„ vnto vnitie in this behalfe Whereupon one reason my thiketh may be grouÌ„ded which were sufficient to moue anye harde hart any stony stomake any blunte brest that is not vtterly obcecat vtterly obstinat vtterly iÌ„durat The reason shal be thê Other you must graunte the reall presence of our sauiour christes owne very bodie and bloude in the holye and blessed sacrament as the trueth is other els must you make vs beleue that al thauÌ„ciant authors and godly persoÌ„s all the holy Marters and CoÌ„fessours all the holy fathers catholyke wryters that euer wrote these xv hundreth yeres and more euen froÌ„ thapostles tyme hitherto you must make vs beleue I say that these in this most highe and wayghtye mater of oure fayeth were all most shaÌ„fully blynded al most shaÌ„fully disceaued yea al most vndoubtedly daÌ„pned For had not they all as it appereth by there workes well construed wel vnderstaÌ„de the selfe same fayth in the blessed sacrament that y â— catholikes haue at this present Dyd not they all be leue inwardelye in there heartes there present the very bodie and bloude of christ â–ª Protest it in ther writingê the very bodye and bloude of Christ Confesse it with ther mouthes the very body bloud of christ Receaue it in to their bodies as the very bodie and bloude of christ Reuerence it in their lyuing as the very bodye bloud of christ Die in y t beleife that it was the very bodie bloude of christ Wherefore if it were not the very bodye bloude of christ in dede howe can it than otherwise be thought but that they beginnyng in a wronge beleife continuyng in a wronge beleif diyng in awrong beleif must nedes be counted to haue been all most shaÌ„fully blynded al most shaÌ„fully disceaued yea al most vndoubtedly â–ª daÌ„pned O what an absurditie what an inconuenience is this was Ignatius that blessed martyr daÌ„pned trowe you Ireneus that blessed martir was he daÌ„pned toe S. Cyprian that blessed martir was he also dampned was S. Hilarie daÌ„pned S. Basil dampned S. HieroÌ„ dampned S. Ambrose dampned S. Austen dampned were all the holye Martirs and Confessours all the holye Doctours and aunciant authours all the catholyke writers with an infinite numbre of oure fore fathers were they all daÌ„pned O lorde god what a wonderfull mater is thys Is it lykelye thynke with your selfes good brethreÌ„ thinke w t your selfes is it likely y t christ who promised to w t hê church to y â— worldes ende to instruct her in all kinde of trueth is it likely that he wolde suffre so many holy marters so many holy confessours so many holy doctors so many thousande thousandes of our forefathers so many hundreth yeares so shamefully to be blynded in so highe apoint of our faith and religion Neuer thinke it good brethren neuer thynke it lette neuer suche an absurditie sinke in to your stomakes Wherfore to auoide this vnresonable absurditie inconuenience nedes must it be confessed as aplayn sure and vndoubtable trueth that the preseÌ„ce of y â— very bodye and bloude of Christ christ I saye god and man is here coÌ„tayned really and substancially in the most holy and blessed sacrament of th aulter Wherfore to conclud this part heare you now the earnest obtestation request your mother the holy catholyke church maketh vnto you callynge you all children not al for the presente but for that past and that to come vsing herein with a very litle alteration the wordes of the holy doctour S. Austen Vos me audite o filioli audite me per sanguineÌ„ christi quo estis redempti per no men quod super uos inuocatuÌ„ est per illud altare ad quod accessistis per sacramenta quae accepisâ—is per iu dicium fâ—â—â—ruÌ„ uiuoruÌ„ mortuoruÌ„ per saluteÌ„ denique animaâ—uÌ„ uestraruÌ„ obsecro uos obâ—estor uos obstringo uos adiuro â—os Heare me saieth she o you my deare chyldren heare â–ª me I saye heare me I desire you by the most precious bloud of Christe where withall you were redemed by the glorious name
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
of herselfe â–ª For what be the plagues of God yf these be not Wherefore almightie God like a good father who after hee hath corrected his childe breaketh the rodde showeth mercie to his childe again now that he hath plaged his doughter this Realme thoughe not sufficientlye for her desertes and hath broken the rodde our Assur which was virga furoris â—â—â— the rod of our lordes furie God pardoÌ„ his soul almighty god I say enteÌ„dyng now to lai on the hande of his endelesse mercye and Grace vppon this deadde Doughter and to reuiue her agayne hee hathe sygnifyed this his entente and purpose vnto vs and it were nomore but euen by that he hath sent to reigne ouer vs suche a merciful and faithful suche a gracious verteons suche a goodly godlie gouernesse ruler Quia n. Deus dilexit populuÌ„ suum idcirco posuit eaÌ„ principeÌ„ super euÌ„ ut faciat iudicium iusticiaÌ„ For because God hath loued his people therefore hath hee set her to reigne ouer them to th ende she might execute iudgement and iustice What caÌ„ be a more euident token and signe of Goddes mercie and grace Goddes fauour and loue towardes this daughter Englande then after correctioÌ„ to sende her at length soch a Gouernesse which should entre in myraculously passinge all Mannes Reasonne soche a Iudithe as shoulde cutte of the heade of Holofernes suche an Esther as should conuerte the wailyng of the Iewes into reioycynge Suche a Mary as by her pure virginitie chaste coÌ„tinency should confouÌ„d thunchast incoÌ„tinencie of al soche as saie thei canne not liue chastlye and continentlye Briefly suche an Helena as shoulde be an ernest restorer of the crucifixe of Christe and a speedye redresser of all thynges amisse touching bothe faithe and maners in euery condicion For as the most vniust and vngodly diuorsemente of the mother that most noble godly and gracious Queene Katherine of a blessed memorie froÌ„ the croune was thoriginal cause of breche of al good order al good liuing all good beleuing all godlines and goodnesse So doubtelesse by Goddes grace shal the rightful restitution of the daughter our most noble godly and gracious Quene Mary to the croune be thoccasion of restoring again al good order all good liuyng all good beleuing al godlinesse and goodnesse Venient nobis omnia bona parit cuÌ„illa Together with her grace shal come vnto vs mercie and verity meting together iustice peace embracyng one another pleÌ„tie health welth briefly al thinges that good are â–ª So that after her grace hathe here plaied her part a while as she hath alredy moste graciouslie began God shal then extende his most gratious haÌ„de ouer this ded dough ter this realme and shal say to her as he said to the daughter of Iairus in the dependaunce of the Gospel of this day Puella tibi dico surge Thou damoysell Englande to the I saie arise Arise England from the death of misleuyng Arise England from the deth of misbeleuyng Arise EnglaÌ„d froÌ„ y e dedly defectioÌ„ coÌ„teÌ„pt of thy mother the holy catholyke church Arise EnglaÌ„d I sai arise â–ª theÌ„ shal this daughter EnglaÌ„de forthwith reuiue in spirit quickeÌ„ in soul walk forth in y e path of vertue And as y e daughter of Iairus in declaratioÌ„ and profe of her corporal reuiuyng did eat corporal fode so shal this doughter EnglaÌ„d in declaratioÌ„ profe of her spiritual reuiuing eate spiritual fode the foode of the soule y e most holy sacrameÌ„t of thaâ—ter in y t very self same faith belief y t her mother the whole holy Catholike church hath therin God grasit this to come to passe and that with spede ¶ Nowe one worde for a conclusion and so an ende I Reade in Titus Liuius that on a time when the Romans were greuously offended with the Carthaginiens for breache of a certeine leage that was betwene them One Quintus Fabius being sent from Rome as an Ambassadour to Chartage to expostulat with them for the iniuries doen assone as he was admitted into the couÌ„sail house gathering his gowne together in maner of a lap in few woordes he doeth his message after this sort What nede any circuÌ„staunce tariance or delay saith he O you couÌ„sailors of Charthage In this lappe of mine I haue brought you heare bothe battel and peace whether you list chose and haue chose battell and haue battell chose peace and haue peace come of at ones WheÌ„ the counsailors of Chartage setting light of y e mater cried together w t one voice Sir geue whether you list we passe not on it No saith Fabius thambassador passe you no more on the matier then battel haue you theÌ„ battail vpon you then open battaill doe I pronouÌ„ce and bidde vnto you And with that he cast abrode the lap of his gowne with suche a vehemencie terriblenes and horror euen as thoughe he had brought very battel in his lap in dede EueÌ„so good brethreÌ„ for asmuch as your father God almighty God your mother y â— holy catholike churche are both no lesse greeuouslie offended with you at this present for the breache of the leage promisse euery one of you made to them in your baptisme whiche leage and promise you haue sore broken through defection misbeleuyng and misleuinge I although moost vnworthy suche an hie function being minimus apostoloruÌ„ imo minor minimo qui non sum dignus uocari a postolus yeat am I come thys day as sent froÌ„ them vnto you as a messenger and as an imbassader And to vse few wordes with you my message is this In this lappe of myne I haue brought you here both benediction malediction both lyfe and death both saluacion and dampnation benediction lyfe and saluacion if you retourne and repayre the leage malediction death and dampnation if you do the contrarie Now whether you list chose haue But if you set lyghte of the mater as the ChartaginiaÌ„s dyd passinge not whether you haue passing not whether you retourne or no than malediction death and dampnacion haue you thaÌ„ maledictioÌ„ death and dampnation vpon you theÌ„ malediction death and dampnation do I pronownce vnto you than thus saith our Lord. Nisi conuersi fueritis cae If you will not retourne I haue alredie vnseabred sharpned well scoured my sword I haue shaken my sword I haue bent my bowe and I haue prepared my arrowes euen as instrumentes of deathe against you than thus saieth oure lorde maledicti eritis in ciuitate c. Cursed shal you be iÌ„ y e citie cursed in y e feld cursed at your out goiÌ„g coursed at your in comynge coursed shal be y e fruite of your bodie the fruite of your lande the fruite of your catel coursed shal be your basket your store Than thus saith our lord Vaegenti peccatrici c. Woo bee to this sinfull natioÌ„ wo be to this frowarde generacion wo be