and be all subiecte vnto hys power and cannot resyste or let the same And here with farther is to be learned that althoughe God be omnipotent and of infinyte power yet he is not the aucthor or worker of any synne for whensoeuer any synne is done by anye creature the same is wrought by the malyce of the deuil or fre wil of man or by both God onelye sufferyng and permyttynge the same to be done and not by his power and worke styrryng vp fertheryng or assystyng the malyce or the euyll thought or dede in that behalfe Fynallye concernynge those laste wordes of thys Artycle it is to wytte Maker of heauen and earth we are taughte and instructed thereby to be leue that God the father Almyghtye dyd at the begynnyng create fourme and make of noughte Heauen and Earth and al thynges visible and inuisible and that he dyd gyue vnto them al theyr power and myght and that he so from time to tyme continually doth preserue gouerne susteine and maynetaine the whole worlde and all the creatures therein by hys onely goodnes and hyghe prouydence that without his continuall workyng nothyng is or can be able in any wyse to endure ¶ The exposition or declaration cōcerninge the seconde Article of the Crede whyche is And in Iesu Christ his onelye sonne oure Lorde IN this article iiii thinges ar specially to be noted Fyrst that the second person in Trinitie is verye Iesus the second that he is Christ. The third that he is an onely Sonne and the fourth that he is our lord For the better vnderstandyng of which foure poyntes ye shall know that Iesus is asmuche to saye as a Sauiour S. Mathewe bearynge witnes therevnto in the fyrste Chapiter of his Gospell where the Aungell of God appearynge to Ioseph in a vision or dreame and speakyng to him of the blessed 〈◊〉 Marye and of the notable byrthe that she shoulde be beutified withal doth saye Pariet autem filium uocabis normen eius 〈◊〉 ipse enim saluum faciet populum suum a 〈◊〉 corun That is to saye She shall bringe forth a sonne and thou shalt call the name of hym Iesus for he shall make his people safe from theyr synnes Accordyng wherevnto S. Luke in the first chapiter of his Gospel sayeth that the Aungel of god 〈◊〉 vnto the sayd Uyrgin these wordes Ne time as Maria 〈◊〉 enim gratiam apud deum ecce 〈◊〉 in utero et paries 〈◊〉 et uocabis 〈◊〉 〈◊〉 〈◊〉 That is to say Feare thou not Mary for thou hast founde grace before God Lo or beholde thou shalte conceaue in thy wombe and bryng forth a sonne and thou shalt cal the name of him Iesus And agreable herevnto S. Luke in the second chap. of hys sayd Gospel sayeth 〈◊〉 postquā 〈◊〉 〈◊〉 dies octo ut circūcideret 〈◊〉 puer uocatum est nomen cius Iesus quod 〈◊〉 est ab angelo priusquam in utero conciperetur That is to saye And after that eyght dayes were perfited or ended that the chylde should be circumcised the name of hym was called Iesus which was called or named of the Aungell before that he the saide child was conceiued in his mothers wombe Nowe forasmuche as the second person in Trinite was eternally preordeyned and appoynted by the decre of the whole Trinitie to be our redemer and Sa uiour therefore in this seconde Article here he is called Iesus And as concernynge this other name Chryst wherewith also the sayde seconde person in Trynyte is called and named ye shall know that Chryst is asmuche to saye as annoynted And by cause that God hath annoynted Chryst as the great Prophete Dauyd in his xliiii Psalme doth testyfye with the oyle of gladnes aboue his partakers or felowes and hath both anoynted him kinge and preist therefore the sayd second person in Trinytye is and ought to be called Christe And where the sayde second person is called also here in thys article an one ly sonne ye shall for the better vnderstandyng here of know that although almyghty God the father be the father of al people by creation and general grace yea and the father of all christen people by creation adoption and also speciall grace yet concernyng the godhed of our Sauiour Christe and the eternall generation of him wherof mention is made amonges other places Psalme 2. Psalme Cvi and Ioh. i god the father in that respecte is the father of Chryst only by dyuyne nature begettynge hym of his godly na ture and substaunce eternally Chryst beyng therein very God and of the same substaunce with God the father and with God the holy ghoste vnto whome he is equall in all thinges of the Godhed Where as cōcernyng the humanitie of Chryste God the father is greater then Chryste accordyng to chrystes owne sai yng testified in the. xiiii Chapiter of S. Johns gospell Patermaior me est That is to saye The father is greater then I. meaning his own humanite And in this respecte God the father is the father of Chryste by creation also adoption and grace And where moreouer the sayd seconde person is called here in this Article Our Lorde as in dede he is ye shall nothing there at maruayle at al conside ryng that by the sayd decree of the whole Trynytye it was also eternally preordeyned and appoynted that the sayd seconde person shoulde be oure Lorde redemynge and bryngynge vs frome the thraldome of the Deuyll and synne vnto his kyngdome Lordshype and gouernaunce worthely therefore to be called a kyng a pryest and a Lorde as hauynge done and fulfylled for all mankynde the verye offyce of a preist of a kynge and of a Lorde Of a preiste for that he offered vnto Almyghtye God a sacrifice euen hys verye bodye and Bloude which he beyng a preist after the ordre of Melchisedech dyd at hys maundye which was the nyght before he suffred death offer vnder the visible fourmes of breade and wyne institutynge there the Sacrament of his Body and Bloud commonly called the Sacramente of the Aultare and commaundynge his bodye and bloude in the sayde Sacramente to be offered vnto the worldes ende fulfyllyng thereby the sayinge of God the father spoken to Chryste the sonne Tues Sacerdos in et ernum secundum ordinem Melchisedech psal 106. That is to saye Thou art a preist for euer af ter the order of Melchisedech And Chryste dyd also fulfyll the offyce of a preist in that he vpon good Fryday which was the day next folowing did offer the same Bodye and bloude vpon the Crosse in the visible fourmes of fleshe and Bloude sufferynge hys naturall body there to be slayne and his bloude 〈◊〉 visibly to be shed for the remission of sin nodifference at all being in the substance of the thynges so diuerse ly offered at the maundy and vpon the Crosse but the difference standynge in the maner forme and outewarde doyng therof And as for the offyce of a kynge and Lord that he dyd fulfyll
whiche arte in heauen hallowed be thy name WE cannot comprehend in our mynde the great goodnes of God towardes vs in that he hath taughte vs here in the begynnyuge of oure prayer to cal hym Oure father Of truthe this was not vsed in the tyme of the olde testamente amongeste the Iewes for they lyued vnder the bondage of Moyses lawe as seruauntes and durste not call God theyr father but Lorde whych is a 〈◊〉 of maiestye and power but we Chrysten men are taughte by oure Sauioure Chryste hymselfe the author and maker of thys prayer boldelye to call God oure father whyche is a name of be 〈◊〉 mercy gentlenes and greate loue And yf the holy pa triarche Abraham who was called the frend of god dyd call GOD his Lord whan he made hys prayer vnto hym sayinge in the. xviii of Genesys Shall I speake to my Lorde seynge I am but dust and 〈◊〉 Howe muche lesse durste we haue called God our father except that he had so taught vs and commaunded vs to 〈◊〉 In why the hys doynge he hath gyuen vs ryghte great cause to put our hole con fidence in hym and to loke and truste for all good at his hande But ye wyll percase aske howe hathe almyghtye God made hym selfe to be oure father Trulye it is not by natural generation for after that sorte he onelye is father vnto Iesus Chryste but he hath made hymselfe to be our father by adoptinge vs 〈◊〉 hym throughe faythe in Chryste Iesus whych thyng he doth in the tyme of oure baptysme accordyng as it is wrytten in the fyrste of S. Iohn 〈◊〉 eis 〈◊〉 〈◊〉 〈◊〉 dei fierihijs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to saye 〈◊〉 He Chryst gaue vnto them power to be made the sonnes of God to thē who beleue in hys name And in the. viii to the Bomaynes S. Paule sayeth 〈◊〉 haue receiued the 〈◊〉 of Adoption to be the sonnes of God in whych 〈◊〉 we doo crye Abba father And in the 〈◊〉 to the Ephesyans S. Paule sayeth Be ye folowers of God as mooste dearelye beloued sonnes and walke in loue as Chryst hath loued 〈◊〉 And in the fyft of Mathew our sauiour Christ saieth Be ye perfit as youre heauenlye father is perfit And here is to be noted a lesson that as 〈◊〉 worde father doth declare the greate 〈◊〉 mercy and loue of GOD towardes vs as well in creation as also in the redemption of man so it 〈◊〉 sheth vs agayne of oure duetye towardes hym and howe we be bound to shew agayne vnto hym our hole harte loue obedience and redynes to fulfyll with all gladenes and humilitye all hys preceptes and commaundementes And therefore whosoeuer presumeth to come to God with this prayer and to call hym father and yet hathe not full intente and purpose to vse hym selfe in all thynges lyke a kynde and an obedyente Sonne he commeth to him as Iudas came to Christ wyth a kysse pretendyng to be his frende and hys ser uaunte in callynge hym mayster and yet he was in dede a traytoure to hym and a deadelye enemye And for thys consideration euerye chrysten man that intendeth to make thys prayer ought inwardly and throughly to searche and examyne hym selfe and yf he fynde in hymselfe anye notable cryme for the whiche he oughte to be ashamed to cal GOD his father let hym accuse hym selfe therefore to God and recognyse hys vn worthynes saying as the prodygal sonne sayde father I haue offended the I am not worthye to be called thy sonne And wyth due repentaunce 〈◊〉 purpose and intente to amende hys naughtye lyfe let hym lyte vppe hys harte to God and callynge for hys grace of reconciliation let hym humbly say Oure father c. Neyther is it wythoute greate cause that oure sauyour Chryste teacheth vs to saye Oure father and not My father For thereby he geuethe vs clerly to vnderstande that as we our selues be the sōnes and chyldren of God by adoption throughe faythe so are all other Chrysten men and women the chyldren of GOD by the same faythe and therefore we ought to loue them all with perfecte loue and charytye as brethen and systers in God Oure heauenlye doctoure in thys worde doeth geue vs instruction of vnitye concorde and peace and to praye to God for all chrysten people knowen and vnknowen for and frende And for that purpose and effecte he hath not learned vs to saye My father whiche art in hea uen but he hath taught vs to saye Oure father whiche arte in heauen Lykewyse we saye not gyue me thys daye my daylye breade but Giue vs thys daye oure daylye breade nor we say not forgiue me my synnes and trespasses but forgyue vs oure synnes and trespasses Lykewyse we saye not delyuer me from euyll but Delyuer vs from euyll To sygnyfye that throughe faythe in Iesus Christe we are all the sonnes of God and therefore shoulde not the gentleman dyspyse the yoman nor the ryche the poore Malachye Malach. 2. doth saye Nunqui non pater unus omnium nostrum 〈◊〉 non unns deus creauit nos quare ergo unusquisque nostrum despicit fratrem suum That is to saye Haue not we all one father hathe not one God made vs all wherefore than doth euerye one of vs dyspise hys brother The prayer in dede that the proude Pharisey made Luke 18 〈◊〉 not acceptable vnto God bycause he dispised hys neighboure the publican Let vs al 〈◊〉 knowe our selues to be brethren in god through sayth equally to be hys chyldren And as concerninge these wordes whych art in heauen we maye not by theym vnderstande that God is conteyned and included wythin the heauenes as the aungelles and holy sayntes are for as Salomon sayeth in the thyrd booke of the kynges and the eyght chapyter The heauens of heauens doo not comprehende or include hym But in thys respecte he is sayde to be in heauen because he by hys almyghtye power doth conteyne kepe holde vp and mayntayne all the heauens and also all other creatures whyche are enclosed and shutte vnder the cope or compasse of heauen accordynge as S. Paule sayeth Collos. i. Omnia in ipso constant That is to saye All thynges in hym haue theyr beynge And therefore vnto god onelye we doo saye whyche arte in heauen Bycause that god onely as he hath made heauen and all thynges vnder heauen so he onely is in all the heauens and wyth hys almyghtye power conserueth and kepethe them in all theyr beyng And here must we note that we maye not thynke that god is so in heauen that thereby he can not be or is not in earth also as shall please hym selfe For truelye he is in all places by hys essence by hys presence and by hys power accordynge as he sayethe Hieremye xxiii Nonne coelum terram ego impleo That is to saye Doo not I fyll heauen and earth and he is sayde specyally to be in heauen for as muche as in heauen he
Apostles were conuersaunt and ther learne the truth in that controuersy ye what yf the Apostles had lefte behynde thē no writyng at al must we then not haue folowed the order of tradition delyuered by them to such as they committid the churches vnto to which tradition manye barbarous nations beleuing in christ do giue credite with out any other wrytyng then that which is in their hartes wrytten Al this wryteth Irene us and within a lytle after he sayeth Yf to these barbarous nations any man 〈◊〉 preach in their owne language these inuentiōs of heretikes by and by they would stope their eares and 〈◊〉 as farre as they could frō him and not once here hys blasphemous talke thus sayth S. 〈◊〉 Now yf christen people at this 〈◊〉 would folow this trad which this blessed 〈◊〉 here speaketh of thē should no mārunne into heresy but al men shold cleue fast vnto that wholsome doctryne of the catholike churche abhor and detest whatsoeuer any precher would vtter to thē contrary to the same For whosoeuer precheth any doctrine not agreable to that general 〈◊〉 doctrie in the open knowen church he it is such as be like to him of whō our 〈◊〉 biddeth vs to 〈◊〉 sa yng in yt. vii of Mathewe Beware of false prophets which com to you in shepes clothing but inwardly they are rauenyng wolues Our sauior calleth them wolues for that they deuoure that soules of so many as giue credite vnto thē he sayeth farder of them that they come in lambes skins because they pretend the woord of God and therewith bleare the eyes of pore simple men and make them beleue that it is as they saye where in 〈◊〉 whatsoeuer is taught contraty to that that al 〈◊〉 openly teacheth and from tyme to tyme hath taught is false and cannot possible be true 〈◊〉 les we wold 〈◊〉 that christ hun selfe wer not true For he promyseth that hym selfe wil be for euer with the church and that the holy ghost shal for euer gouerne the same Forasmuch than as there is no other schole on the earth for men to learne theyr duety towards god and the worlde but the catholyke church nor no other doctrine auay leable to eternall lyfe but that which the catholyke church teacheth therefore all christē people are required to make a solēpne vow at theyr baptisme to beleue the catholyke churche And he that so doeth is in an assured trade 〈◊〉 saluation if in his conuersation he folowe the same but contrary wyse he that 〈◊〉 it not is in a moste certayne estate of euerlastyng dampnation 〈◊〉 that youe maye knowe what the 〈◊〉 churche dothe in all poyntes beleue there shal be hereafter particulerly set forth vnto you the seuerall matters requisite to be beleued practised of all Chrysten people that no man may haue iuste cause hereafter to pretende ignoraunce but al men beyng sufficiently instructed maye by folowynge such doctryne attayne to euerlasting lyfe whyche send vnto vs all the blessed 〈◊〉 the father the Sonne and the holy 〈◊〉 to whom be all honoure and glory 〈◊〉 without ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An homely of Christian loue or Charitie FOrasmuch as that pith and summe of al things which be contemed either in the lawe or in the prophets doth stād and cōsist in the loue of God and in the loue of 〈◊〉 neyghbour as our 〈◊〉 Christ doth 〈◊〉 〈◊〉 stifye in the. xxii Chapiter of saint Mathewe sayinge 〈◊〉 of the Pharises beyng a doctour of the lawe tēping did aske him and say maister what is the great cōman̄demēt in the law Jesus 〈◊〉 〈◊〉 vnto him Thou 〈◊〉 loue thy 〈◊〉 God with al thy harte wyth all thy soule and with althy hole minde this is sayeth he the greateste and firste 〈◊〉 And the seconde is like vnto it Thou 〈◊〉 loue thy neig hboure as thy selfe and of these two commaundements al the lawe doth 〈◊〉 and the Prophetes And forasmuch also as we can not loue God well excepte we doo loue our neyghboure in a due order ne yet loue our neyghboure well excepte we doo 〈◊〉 God in that due order that we oughte to doo Sainct Jhon the euangelist so testifyeng and declaryng in the thyrde and fourthe Chapiters of his fyrst canonical Epistle And finally forasmuche as he that loueth not after this sorte is by the testimonye of the sayde sainct John in the sayd thyrd Chapiter iudged to be in death therfore it is ryght expediente and necessarye to haue alwyes thys loue whiche nowe in oure vulgare tonge and common talke is ofte named by the name of Charitie but ve ry megerly and coldely practised and set fourthe in dede as it shoulde be And of truthe yf we woulde iudge vpryghtly and well we ought to saye that of all thinges that be good to be taught vnto Christen people there is no thing more necessarye to be spoken of and daylye called vpon then charitie as wel for that al maner of woorkes of righteousnes be cōteyned in it as also that the decaye thereof is the 〈◊〉 of the world the banysh ement of vertue and the cause of all vice And forasmuch as almost euery mā maketh frāeth to hym selfe a charity after hys owne appetyte and how 〈◊〉 so euer his lyfe be bothe vnto God and man yet he perswadeth with hymselfe styll that he hathe chatitye Therefore you shall here nowe a true and playne descryption of charity not of mens ymagination but of the very woordes and example of our sauioure Jesus Christe In whyche description euerye man as it were in a glasse may consider him selfe and see plai nely without error whether he be in the true Charitye or not charitie is to loue God with al oure harte withall our life with al our powers with al our strength Wyth all our harte that is to say that our hartes mynde studie be set to 〈◊〉 his woorde to trust in hym and to loue him aboue all other thynges whyche we doo loue best in heauen or in earthe Wyth all oure lyfe that is to saye that our chief ioye and delite be sette vpon him and his honoure and our hole lyfe gyuen vnto the seruyce of hym aboue al thynges wyth hym to lyue and wyth 〈◊〉 to dye yea and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or doughter house or lād more 〈◊〉 me saith Christ is not worthy to haue me 〈◊〉 all oure powers that is to say that with our handes and feet wyth our eyes and eares 〈◊〉 〈◊〉 and tongues and wyth all other parts powers both of body and of soule we shoulde be gyuen to the 〈◊〉 pynge and fulfyllyng of hys commaundementes This is is the fyrst and the principal part of chariti but it is not the whole For charitie is also to 〈◊〉 euery man good and 〈◊〉 frende and fooe And 〈◊〉 cause be gyuen to the contrary yet
uniuerso populo 〈◊〉 nus in coelum extendente coetu item sacerdotali uerendoque posito sacrificio 〈◊〉 deum non 〈◊〉 pro istis 〈◊〉 sed hoc quidem de hiis qui in fide migratunt that is to saye Not withoute greate cause of the Apostles these thinges were decreed that in those dreadesul misteries meanynge the sacrifice of the Masse where there is presented and offered to god the father the body bloud of hys most deare beloued sonne Jesu Chryst in the presence or handlynge of whome we oughte to tremble least by our vnworthynes or misorder we shoulde otherwyse behaue oure selfe then the worthynes and dignitie of that sacrifice 〈◊〉 the commemoration of the deade should be had or made for in dede they knowe well that greate commoditie and profytte doeth come to the deade therby For when all the people doeth stande holdinge vp they haudes to heauen andthe companye of the priestes lykewyse and also the dreadfull sacrifice be layed vpon the Aultare howe can it be but we shall appease or mitigate GOD prayinge for the saide dead but this yet is to be done for suche as doe dye in the fayth Thys fayeth Chrifostome And the same Chrysostome also in his xli homily vpon the fyrst epistle of S. Paule to the Corinthians reprouynge suche as dyd immoderatlye lamente the deathe of their frendes writeth in thys maner Sed qou abiret inquis ignoras uel recte uixit uel secus utrinque quo profectus sit constat Idipsnmest quod perturbat inpuis quia decesserit peccator sunt haec subfugium praetextus Nam situ idcirco mortuum do les formare componere uiuentem oportebat Verum tuas tu uices non huius deploras Arbiret peccotor sane gaudere decct peccata 〈◊〉 esse non accumulatum malum utique quaotum fieri potest ut iuuetur non lachrimis sed prece supplicationibus eleemosinis oblationibus Non est temere hoc excogitatum nec frustramemoriam mortuorum inter sacra misteria celebramus aut accedimus pro istis agnum illum iacentum 〈◊〉 mundi tollentem deprecantis sed ut his consolatio hinc aliqua sict Nec temere qui altari assistit inter horrenda mysteria clamat Pro omnibus in Christo dormientibus pro his qui memoriam celebrant illorum c. That is to say But thou saiest I caÌ„ not tel whi ther he is gone Canst thou not tell eyther he lyued well or els otherwyse on both sides it is certaine whither he is gone But then saith thou that is it that trobleth me because he departed a synner Let this be your excuse and pretexte For yf therefore thou art sory for him nowe deade thou shouldeste haue enfor med and redressed him while he was alyue but thou lamenteste thyne owne cause and not his Althoughe truely he be gone a sinner thou oughtest to reioyse that hys synnes are stayed or letted and that vyce is no more hea ped or encreased and thou oughteste to endeuoure thy selfe by all meanes possible that he maye be holpen not with teares but with praier with supplications with almesdedes and oblations It is not vnaduisedly or with out cause deuised ne yet in vaine do we celebrate the memorie of the deade while we be at the holye misteries or doo come prayinge for the deade vnto that lambe there lyenge whyche taketh awaye the synnes of the world but that thereby some comforte maye be vnto the sayd deade yea not withoute a greate cause it is that he which standeth at the aultare whyle he is aboute the dreadefull mysteries doth crye sayinge For all them whyche slepe in Chryst and for al them whych do celebrate theyr memorie c. S. Augustyne also in the xxii sermon De uerbis apostoli wryteth thus Crationibus uero sanctae ecclesiae sacrificio salutari 〈◊〉 sinis quae pro eoruÌ„ spiritibus erogantur non est dubit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut cum eis misericordius agatura domino quam eorum peccata meruerunt Hoc enim a patribus traditum uniuersa obseruat ecclesia ut 〈◊〉 〈◊〉 qui in corporis sanguinis communione defuncti sunt cum abipsum sacrificium loco suo commemorantur oretur ac pro illis quâ—que id efferri commemoretur cuÌ„ uero eoruÌ„ commendandorum causa opera misericordiae 〈◊〉 quis eis dubite suffragiari pro quibus 〈◊〉 〈◊〉 〈◊〉 allegantur 〈◊〉 omnino ambigendum est ist a prodesse defunctis sed talibus qui ita uixerint ante mortem ut possint eis haec utilia esse post mortem c That is to sai we ought not to doute but that the deade by the prayers of the holye churche by the holesome sacrifyce and by the almes whyche are giuen for theyr soules are holpen that GOD maye be more mercifull vnto them then ther synnes haue deserued for the vniuersall churche doth obserue or kepe this as a thynge delyuered or lefte vnto her from the auncient fa thers that for theÌ„ whiche haue departed this lyfe in the communion or felowshyppe of the body and bloude of Chryste prayer shoulde be had or made whan at the 〈◊〉 of the very sacrifice the persoÌ„s departed are in their peculier place remembred meÌ„tioned also to be made that the sacrifyce is offered for them And when the workes of mercy are done for the departed they thereby to be commended or betaken to the mercye of God who canne doute those workes to releiue them for whoÌ„ prayer is not vaynelye alleged or made it is not to be douted at all these thynges to profyte or auayle the deade and yet but to suche who so haue lyued before their deathe that these thinges maye be profytable vnto them after their departure or death c. Herevnto may be added one notable discourse of S. Augustyne nothyng so longe as frutefull whyche is wrytten in his treatyse called Enchiridion ad Laurentium in the. 〈◊〉 chapter of the same in these wordes Neque negraduÌ„ 〈◊〉 functorum animas pietate suorum uiuentium releuari cum pro illis sas 〈◊〉 〈◊〉 offertur uel eleemosynae in ecclesia siunt Sed eis haec prosunt qui cum 〈◊〉 ut haec sibi prodesse possint emeruerunt Est 〈◊〉 quidam uiuendi modus non tam bonus ut non requirat ista post mortem nec tam malus ut ei non prosint ista post mortem Est uero talis in 〈◊〉 ut ista non requirat est rursus talis in malo 〈◊〉 nec his ualeat cum haec 〈◊〉 transicrit adiuuari 〈◊〉 circa hic omne meritum comparatur quo possit post haue uitam releuari quispiam uel grauari Nemo autem se speret quod hic neglexerit cum obieret apud 〈◊〉 promereri Non igitur ista quae pro defunctis 〈◊〉 〈◊〉 〈◊〉 isti apostolicae sunt Christi ut referat unusquisque secundum ea 〈◊〉 per corpus gessit siue bonum siui
and ryghteousnes all the dayes of this our lyfe so that finally we may attayn to the life that neuer shal fayle but continue for euer which graunt vnto vs the father the sonne and the holye gooste preseruing our good kyng and queene in all ioye and felicitie longe to continue to theyr glory and oure comfortes Amen ¶ Concernynge fayth what it is and howe it is to be considered and taken here in this boke ACCOMPLISHINGE the promys made in my preface for as much as fayth is the fundation ground of all oure Christian religion I shal now intreate and speake thereof And knowe you that althoughe this worde fayth be diuersly taken both in prophane Aucthors and also in Scrypture sometymes signifying trust sometymes truth sometimes conscience sometymes 〈◊〉 sometimes credulitie sometymes credence sometimes promys sometymes profe sometymes helpe sometymes the gyfte or grace of God and such lyke yet here in this boke or processe there shall not be cheifely and principallye intreated or spoken of euery kynd of fayth as in eue ry way it maye be considered but onely of two kyndes or acceptions thereof And Fyrst do you vnderstand that fayth maye be considered by it selfe as it is a seuerall gift of god separate and distincte from hope and charitie and beinge so considered and taken it signifieth and importeth a perswasion and beleif wrought by god in mans harte whereby man assenteth graunteth and taketh for true not onely that God is which knowledge is taughte and declared by the maruaylous worke of the creation of the world as S. Paul saith in his epystle to the Romaynes but also that all the wordes and sayinges of God whych be releued and opened in the scrypture are of most certayne trueth and infallible veritie And not that these thyngs one ly are to be credyted and assented vnto but also that all thynges els which were taught by the Apostles and whych haue bene by a whole vnyuersall consent of the Churche of Chryste euer sythe that tyme contynually taught and taken alwayes for true ought to be receaued accepted taken and kepte as a true and perfecte doctryne apostolique This then is the fyrst acception of fayth whyche man hath of God and wherein man doth not leaue to hys owne naturall knowledge whych is by reason but he leauethe to the knowledge attayned by fayth wythout whych faith man is ignoraunte and blynde and cannot vnderstande accordynge as the prophete Esay affirmeth in hys vii Chapiter saying Nisi credideritis non intelligetis That is to saye onlesse ye beleue ye shal not vnderstand This faith is the beginnyng the entry and the introduction vnto all Christian relygion Godlynes For as S. Paule sayeth in his xi Chapiter of his Epystle to the 〈◊〉 He that cometh to God must beleue that he is and that he is a rewarde vnto them whyche do seke to please hym And thys fayth although it be such a begynnynge such an entrye and such an introduction verye necessarye for the begynnyng of all ryghtousnes yet yf it do procede no farther adioynyng with it hope and charitie it is called in Scrypture a deade faythe be cause it is voyde and destitute of lyfe aud wantethe the helpe and efficacie of charitie And this much for fayth as it is considered in the fyrst acception Faythe as it is considered in the seconde acception maye not be alone but muste nedes haue hope and charitie annexed and ioyned vnto it And faythe so taken doth signify not onely the beleif and perswa sion whych was before mencioned in the fyrst acception and taking of fayth but also it signifyeth a sure confydence and hope to attayne all whatsoeuer god hath promised for Christes sake and it signifieth and comprehendeth also a hartye loue to GOD and an obedience to his commaundementes And faythe thus considered is a lyuely faythe and worketh in man a ready submission of hys wyll to Goddes wyll And this is the effectual fayth whiche worketh by charitie and whyche as S. Paule testifiet vnto the Galathians is of value strēgthe in Chryst Iesu. By this fayth Abraham not knowyng whyther he shoulde go went out of his countrye and dwelte in the lande of beheste or promyse as in a straunge lande lokyng and trustyng for a cytye founded and buylded by almyghty God By this fayth also Abraham when he was tempted was ready to offer vp his onelye begotten sonne 〈◊〉 in whome he loked for the promyse nothynge doubting but that God who made the promise was able to rayse hym vp agayne from deathe And in thys sorte and wyse faythe is taken in the moost parte of the examples which be recyted of S Paule in the. xi chap of hys Epistle to the Hebrwes And thys faythe so consydered and taken euerye Chrysten man doth promyse professe and couenaunt to kepe when he dothe receaue the Sacramente of Baptysme And here is to be noted and considered that all the promyses of god made at any tyme to man after the fall of Adam for Christes sake are not absolutely and puerly made but vnder thys condytyon that is to saye that man should beleue in God and with the grace of God geuen for Chryste endeuer hym selfe to accomplyshe and kepe the commaundementes of God so that yf man do beleue in God and wythe the sayde grace do endeuer hym selfe to the best of his po wer to kepe and accomplyshe the sayd commaundementes man maye iustlie then chalenge the sayd pro mises so graciously made vnto hym on goddes part and if on the other side a man wil not beleue in God and with the sayde grace endeuer hym self to the best of his power to kepe and accomplysh the sayde commaundementes then man can not iustly chalenge in any wyse the sayde promyses or the benefyte thereof in asmuche as he hath not fulfylled and kepte on hys parte the sayde commaundementes whyche were parte of the promyse and conuenante made no other wyse by God vnto man but vnder condytion as the Prophete Dauyd playnely declareth in the. lxxx and lxxxviii Psalmes aud Chryst in the. xix of Mathe w. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandata That is to saye 〈◊〉 thou wylt enter into lyfe kepe the commaundementes The Churche the refore according vnto the same intendynge that manne shoulde alwayes haue thys in good mynde that is to saye that the promises of god to man be made but vpon condycion and that with out kepyng of the condytyon no man is partaker of Goddes promyses hath taughte and ordeyned that men before they do receaue baptysme shall promyse and conuenaunt to fulfyll the sayd condytion and to forsake the Deuyll and the worlde and to serue only GOD. Of which promyse and specyall conuenaunte whereby man thus byndeth himselfe to God man is called in Latyn infidelis that is to saye Faythful And on the other syde yf he neuer made the promise or con uenaunt or after that he hath made it he doth renoūce and refuse it then that man in
iustification and al other benefites which Chryst by hys passion hath meryted and deserued for vs yet neuerthelesse the same be also the workes of the hole Trynitie and be not to be seperated in any wyse although Scripture commonly doth attribute them vnto the holy Ghost For in lyke 〈◊〉 dothe Scrypture artribute power vnto the father and wysdome vnto the sonne whyche neuerthelesse be common vnto all three FINALLY ye shall note the maner of the speache here in thys article where it is not sayde I beleue the Ghost or spirite but it is sayd I beleue in the holy Ghost and so holy is adioined vnto the Gost whiche is done not onely to declare that here is not mente of euery thynge that is or maye be called a spyryte or a Ghost but here is onely ment of that spyryte whyche by excellencye and by peculyer name in Scrypture bothe is and so also called the holy spyryte or Ghoste which is the thyrd person in Trynytie and therefore thoughe manye tymes in Scrypture an incorporall thing is called a spyryte and also both Angels and the myndes of men dyuerse tymes haue that appellation or name yet here aswell for the sayde peculier name as by a certen excellency the sayd thyrd person in trinytie is called the holy spyryte or holy Ghost for he it is that doth make holye or sanctifye all creatures that are called holye ¶ Thexposition or declaration of the ninthe Article of the Crede which is The holy Catholyke Church IN these fewe wordes of this nynthe Article foure thynges are to be considered fyrste what heare is ment by thys worde Churche Secondely whye or for what cause the same Churche is called Holye Thirdely why it is called Catholyke And forthely what it is To beleue the holi Catholike Churche Concernyng the fyrste ye must vnderstande that thoughe in oure Englyshe tonge we by thys worde Churche sometymes do meane the place wherein the word of GOD is commonlye preached and the sacramentes mynistred and vsed yet in this present article it dothe sygnyfye the hole multitude of people which being called of GOD do come to one fayth one doctryne the selfe same Sacramentes accordyng to the Apostolyke and catholyke tradition in an indiui sible bonde or knotte of concorde and vnytie whether the sayde multytude be of the cleargye or of the laytie Concernyng the seconde ye shall consyder that albeit in the sayd church or multitude of people there be many euyll men many synners many that tourne by true penaunce to grace and sometymes yet do fall agayne some after theyr tourne by true penaunce styll perseuer and contynue in goodnes manye also that fall and neuer ryse agayne so that spottes blots and imperfections doo appeare 〈◊〉 in thys Churche and manye tymes in the more parte thereof yet neuerthelesse because the callyng is of it selfe holy the caller also most holy and the ende of callynge holynes it selfe with this 〈◊〉 that the people soo called do prosesse holynes aud make a bodye where of the cheife headde our Sauiour Chryste is mooste holye or rather holynes it selfe by the merytes of whose 〈◊〉 the sayde people are releued and nouryshed with the seuen holy sacramentes and be in theyr callyng endued with moste speciall holy gyftes and gra ces of almyghtye God beynge authoure thereof and fynally by hys holy spyryte are directed and gouerned in the saine so longe as they by folowyng theyr concupyscence the Deuyll or the worlde do not fall from that state For these causes I say the Church is called Holye takyng this name Holye of that that Chryste the highe headde thereof is Holye God the caller Holye The profession and callynge Holye the ende Holynes whych of very dewty ought to be in all them that be called and is in dede ' in suche members as doo continue and perseuer in that holye callyng Touchynge the thyrde ye must vnderstande that thys worde Catholyke being orygynally taken out of the Greke toungue and nowe vsed in oure Englyshe tongue is asmuche to saye as vnyuersall or whole And forasmuch as God of hys goodnes dothe call al people as is afore withoute all acceptyon of 〈◊〉 or acception of Countrye therefore thys Churche is called Catholyke in asmuch as all people of all maner of estates of all places and countryes throughout the hole worlde may professyng the foresayd one fayth one doctrine and the selfe same sacramentes accordyng to the sayd Apostolique and catho lyke tradition be of thys Catholyke churche and cōtynue in the same excepte they wyllyngly by heresy scysme do goo out of it or for other theyr offences be cut of and cast oute thereof And here by the waye is to be noted that althoughe in the worlde ther be manye particuler Churches and seuerall multytudes of people hauing the sayd fayth the sayd doctryne and the selfe same Sacramentes accordynge to the sayde tradition and therefore are commonlye called euerye one of them catholyke yet they all together make but one catholyke vniuersall Churche of whyche one catholyke vniuersall Churche al the rest be called catholyke as beynge partakers and members of the sayd one catholyke vniuersall Church and fully agreing in al necessary poyntes with the same And nowe as concernyng the fourth whyche is What it is To beleue the Catholyke Churche Ye shal vnderstand that to beleue the Catholyke Churche is not onelye to beleue that here in earthe is and shal be continually to th end of the worlde such a holy catholyke Churche as before is declared commonly called the Church Mylytante but also to gyue credyte and beleife vnto the whole Doctryne fayth and religyon of the sayd Church And for the farther vnderstanding of thys whole article here maye moost frutefully and verye well to the purpose be brought in one most notable place of S Augustyne wryten vpon this same article of the Crede in his clxxxi sermon de tempore where he sayeth in thys maner Sciendum est quod Ecclcsiam credere non tamen in Ecclesiam credere debemus qui Ecclesia non Deus sed domus dei est Catholicam dicit toto orbe diffusam quia diuer sorūhaereticorum ecclesic idio catholicae non dicuntur quio per loca atque per suas quasque prouincias cantinentur Haec uero a solis ortu usque adoccasum unius fidei splendore diffūditur Nullasunt maiores diuitiae nulli the sauri nulli honores nullae huius mundi maior substantia quam est cacholicafides quae peccatores homines saluat saecos illuminat infirmos curat Cate chuminos baptizat fideles iustificat poenitentis reparat iustos augmentat martyris coronat clericos ordinat sacerdotes consecrat regnis celestibus preparat in aeterna haereditate cum Angelis sanctis communicat Quisquis ille est 〈◊〉 ille est Cristianus nonest qui in Christi Ecclesia non est Solaquippe est perquam sacrificium dominus libentur accipiat sola quae pro errantibus fiducia
deus noster benignissimus remissione peccatorum mihi gratis largiatur quam ob causam historias imaginum illcrum honoro palā adoro hoc enim nobis a sanctis apostolis traditum nō est prohibendum sed in omnibus ecclesijs nostris eorum historias erigimus That is to saye Euen as we haue receyued of GOD oure Christian and inculpable faith as it were by right of inheritaunce so do I confesse it and abyde in the same I verelye do beleue in one God almyghtye God the father GOD the sonne and GOD the holy ghost these three beynge one God I adore and gloryfye I cōfesse also the hole dispensation of Chryste in carnate and next the holye virgin Marye of whome Christ toke fleshe and was borne I callyng her mother of God I reuerence also the holy Apostles prophetes and martyres whiche do make intercession to God for me that thorough their mediation oure mooste benigne god may be merciful frely graunte vnto me remissyon of sinnes For whyche cause I do honoure and openlye adore also theyr Images for this thinge beinge of the holy apostles deliuered vnto vs is not to be letten or bydden but in all oure churches we erecte or set vp their Images Besydes all these there was in the sayde 〈◊〉 generall counsayle alledged the aucthoritie of Germanus patriarche of Cōstantinople who sayde thus Non offendat quenquā quod ante sanctorum imagines lumina 〈◊〉 〈◊〉 accendūtur Simbolice enim ista fieri nō lignis aut 〈◊〉 bus sed in honorem illorum opinandum est quorum cum Christo requies quorum honor adipsum recurrit hoc ipsum testante sapiente Basilio quod ergo conseruos bonos honor erga ipsum dominum commune 〈◊〉 signum exhibet Sensibilia enim lumina 〈◊〉 sunt immateriales illius 〈◊〉 a deo datiluminis Aromatum autem incensio sincerum totum sancti spiritus afflatum in replitionem significat That is to saye Let it offende no man that before the ymages of Sainctes Candels and 〈◊〉 sauoutyng encence are brent For we must thynke that these thynges are done mysticallye not vnto the very wode or stones but in and for the honoure of thē whose reste is with Christ the honoure of whiche sainctes repaireth or commeth agayne vnto Christe the sage Basyll testifiynge the same and saying that the honour done to oure fellowe seruaunces being good doth geue or exhibit a common 〈◊〉 or signe of beneuolence to oure Lorde or maister hym selfe For the sensible lyghtes or candels are a sygne of that pure and immaterial lyght geuen of God And the burnynge of frankencense dothe sygnifye the pure and the ful or hole inspiration and 〈◊〉 of the holye ghost There was also in the saide assemble or counsayle an other testimonye or sayinge of the sayde patryarche Germanus and that is thys Deūsepe 〈◊〉 designasse mi racula hominibus qui admonitione imaginum argente ergadeum sanctos eius affectu commoti fuerint That is to say God oftentymes 〈◊〉 haue wrought or shewed wonderfull myracles to men who by the contemplation of Images haue with an ardent affectyon or loue to God and hys saintes bene moued and styrred And the sayde patryarche Germanus amongest very many myracles there by hym recyted both saye that in the ecclesiasticall hystorye of Eusebyus it is wrytten howe that in the 〈◊〉 Panneada called in the Gospell Cesarea Philyppi before the doore of that woman which had the bloudye 〈◊〉 was cured thereof by touchyng the hem of our sauiours garmet as Marke in hys v. chap. wytnesseth there was an ymage of brasse erected which was made according to the fourme and shape of Chryst wearynge a longe garment and that before the same ymage was sette direct ye the ymage of the sayde womā knelynge deuoutely and humblye holdynge vp her handes to the sayd ymage of Chryst and that at the fete of Chrystes ymage a certen vnknowen herbe of a straunge forme dyd growe and that euer as it came in growing to touche the hem of the sayde longe garmente of Chryst then had it the power and vertue to cure and remedy all maner of diseases Further the fathers at the sayde seuenth counsayle assembled doo in the actes and recordes of the sayde counsayle testify and re corde that thys matter of ymages was entreated of and debated in the syxt generall counsayle kepte and holden at Constantinople declarynge howe that in the sayde syxt generall counsayle it was defyned and determined that it was a chrysten vsage to haue the Image of the crucifixe to the intente that hereby we shoulde be broughte in remembraunce of Chryste whych toke awaye the synnes of the worlde And at length the sayde seuenthe generall counsayle concludyng doth saye that the honour and reuerence geuen to Images is not that kynde of honoure which is cal led Latria That is to saye Godes honoure whyche onely is due to God and muste of vs creatures be geuen to none other but onelye to our creature but it is another kynde of honoure done in remembraunce of theyr vertues godlynes and conuersation and for other godlye respectes before expressed And thys determination as concernyng Images wyth all other thynges then and there agreed vpon was of all and euery of the Patryarches and catholyke byshoppes then and there beynge aswell of the Greke as of the Latyne Churche beynge in all aboue three C. Bysshoppes besydes other degrees of the clergye wyth an vniforme consent well allowed gladelye receyued and earnestly and obedientlye obserued 〈◊〉 these premysses duely consydered and wayed al men oughte to conforme them selues to the vse of the Catholyke Churche herein and to folowe the rule and counsayle of Saynte Paule in hys thyrde chapyter of hys epystle to the Collossenses where he sayeth thus Omne 〈◊〉 facit is in uerbo aut in opere 〈◊〉 in nomine domini 〈◊〉 stri 〈◊〉 Christi gratias agentes deo patriper ipsum That is to saye Euerye thynge whatsoeuer ye doo in worde or in dede do ye all thynges in the name of oure Lorde Iesus Chryste gyuynge thankes to GOD and the rather by or throughe Chryste Whiche rule who that foloweth in the vse of these Images as the hole Catholyke Churche heretofore hath and no we doth can not iustlye nor ought not to be reprehēded or misliked nor rekoned to haue don a mysse or to breake thys seconde commaūdement For by the very wordes therein conteyned we be not forbydden to make or to haue similytudes or Images but onelye we be forbydden to make 〈◊〉 to haue them to the intente to gyue Goddes honoure vnto them or to take them as Godes as it appeareth in the. xxvi Chapyter of Leuiticus And therefore although Images of Chryste and hys saynctes be the workes of mennes handes yet they be not so prohibited but that they may be hadde and sette vp bothe in churches and in other places to the intente that we in beholdyng and lokynge vpon them as
gentyles or people hys workes The seconde sorte and maner of ryght vsynge and 〈◊〉 the name of God is not onely wyth out 〈◊〉 but also wyth our mouth to prayse God and gloryfie hym at al tymes bothe in prosperitie and in 〈◊〉 saying with the Prophete Dauyd in hys xxxiii psalme Benedicam dominum in omni tempore semper laus 〈◊〉 inore meo That is to say I wyll blesse oure lorde at all tymes hys prayse shal be alwayes in my mouth And agayne the same prophete in the C. ii Psalme doth saye Benedic anima me a domino noli 〈◊〉 〈◊〉 〈◊〉 c. That is to saye O my soule do thou blesse oure Lorde and doo thou not forget al hys gyftes or rewardes c. Not disagreynge wyth the sayinge of 〈◊〉 hys seconde chapiter Sibona 〈◊〉 de manu domini mala autem quare non suscipiamus That is to saye Yf we haue receyued good thynges at the hande of oure Lorde why shoulde wee not also take aduersities or affliction And of thys seconde sorte or kynde saynt Paule in the. x. Chapyter of hys fyrste epystle to the Corinthians doth wryte thus Omnia in gloriam dei facite That is to saye Doo you all thynges vnto the glorye or praise of God The thyrde sorte and maner of ryghte vsynge and takynge the name of God is when his holy wordes are truely set fourth both pryuately and openly Priuatelye I saye when the father teacheth his chyldren the mayster his seruauntes the scholemayster his sco lers and euery one hauynge gouernaunce dothe instructe them of whome he hath gouernaunce aswell howe to beieue the articles of their crede to knowe and kepe the commaundementes of God fliynge from all synnes as howe also to praye for grace and to leade a godlye and a Chrysten lyfe And openlye I saye when the true ministers of Goddes worde doo preache and declare it syncerelye and 〈◊〉 to the edifyenge of the people in fayth hope and charitie so that the glorye of God and the verytye of hys worde maye be lyuely and frutefullye set forthe to the people After whych sorte Chryste dydde saying Ioannis 17 I haue claryfied or glorified thee O father vpon the earth And shortly after agayne sayinge in the sayde chapter I haue made open or decla red thy name vnto men c. And after the lyke sorte Saint Paule dyd sanctify the name of Chryste Chryste so testifyeng and bearyng wytnesse of him Actuum ix where he sayeth Vas electionis est mihi ut portet nomen meum coram gentibus regibus filijs Israel That is to say He meanynge and speakyng of Paule is vnto me a vessell of election or choyse to carye or beare my name before the Gentyles and kynges chyldren of Israell The fourth sorte or maner of ryght vsyng and takynge of the name of God is by adoration and worshyppynge or honourynge it not onelye by inwarde and mentall but also by outewarde and external ado ration And of this sorte and maner S. Paule in the seconde chapyter of his Epistle to the Phylypyans doth meane sayinge Dedit illi nomen quod est supra omne nomen 〈◊〉 in nomine 〈◊〉 omne genu flectatur 〈◊〉 terrestrium et infernorū That is to saye God hath gyuen to hym mea nynge Christe a name whiche is aboue all names that in the name of hym euery kne may be bowed of the celestiall of the terrestial and of the infernall The. v. sorte or maner of the ryghte vsynge and takynge of the name of God is by inuocation And of 〈◊〉 kynde or sorte you haue manye tymes mentyon made in Scripture bothe in the olde Testamente and also in the newe amongeste other ii Regum xxii ye haue Laudabilem inuocabo dominum ab inim icis 〈◊〉 saluus ero and there also ye haue In tribulatione mea 〈◊〉 dominū ad 〈◊〉 〈◊〉 clamabo exaudiet de templo sancto suo uocem meam That is to saye I wyll call vpon oure prayseable or laudable Lorde and I shal be safe from myne enemyes I wyll inuocate or call vpon our Lorde in my tribulation and I wyll crie to my God and he wyll heare my voice from his holy temple Like wyse is it wrytten Psal. 4 7. Et inuoca me in dietribulationis eruam te honorificabis me That is to saye And do thou call vpon me in the daye of tribulation I wyl deliuer the thou shalte honor me And concerninge the newe testament ye haue Joh. vi Amen amen dico uobis si quid petieritis patrem in nomine 〈◊〉 dabis uobis usque 〈◊〉 non petistis quicque petite accipietis That is to saye Uerely verely I saye vnto you if ye will aske my father anye thinge in my name he wil geue it you hitherto ye haue not asked any thinge aske and ye shall receaue Lykewyse ye haue John xiii Si quid petieritis me in nomine meo dabo uobis That is to saye Yf ye aske me any thing in my name I wil geue it you And here for the true vnderstanding of this worde inuocation I would ye dyd marke that this laten worde Inuocare yf it be taken properlye and in his strayght sygnification then it is asmuch to saye as to call vpon one as the cheife and principal author of helth saluation comforte and by whome ye of his owne vertue power one doth receaue comforte succour help And the word inuocatiō cōming thereof being so takē cōsidered there ought no inuocatiō after the sort to be made vnto sauynge to god alone For he it is as saynt James in hys epystle first chapiter doth testifie from wheme Omne datum optimum omne donum persectum doth come And thys is proued by the. xix and the. xxii of 〈◊〉 Apocalypse and by the tenth and xiiii chapyter of the actes In dede god maye and oughte after thys sorte and in thys consideration be inuocated and called vpon as the aucthor of al our health saluation and comfort as oure onely refuge and strength as oure onely helper and socourer in tribulatiōs and aduersities who alone by his owne vertue and power and none soo besyde hym canne saue and protecte vs whoe cane kyll and yet cause to lyue whoe canue smyte and yet can heale of whome the holy man Job writethe thus in hys fyrste Chapyter Dominus dedit dominus abstulit sicut domino placuit ita factum est sit nomen domini benedictnm That is to saye GOD hath gyuen and God hath taken away as it hath pleased GOD so is it done the name of oure Lorde let it be blessed But yf thys worde inuocare be taken largelye and oute of his proper sygnyfycatyon then dothe it sygnyfye to make intercessyon or prayer to one and humbly to cal for helpe vnto hym as in anye wyse he canne by anye manner of meanes by hymselfe or otherwyse helpe and after thys sorte and consyderatyon we wythout
aske howe Chryst was able to giue thē his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne thys man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth 〈◊〉 haue firme faith in the misteries and let vs neuer in so high mat ters eyther thincke or aske this how When God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe S. Chrisostome lykewyse vppon the sayde v. Chapiter sayeth that when this questyon howe anyethyng is done commeth into oure myndes then wyth all there commeth vnbelyfe also But bycause in scrypture the thyng that we receaue when we come to the sacramente is called bread therefore men haue fansied wyth thē selues that there must be the substaunce of materyal breade deceauing them selues by mystakyng the signification of thys worde breade For thoughe in oure common speach we vse to signify by thys word bread that one kinde of materiall substaunce which is made of corne or grayne yet in scrpture it signifieth all kynde of fode whether it be the fode of the body or the foode of the soule and so dothe also the latyne worde Panis elles when we desyre god in oure Pater noster to geue vs our dayly bread we shold make an vnperfytte petition whiche yet is a mooste perfyt petition wherby we aske of our heauenly father all necessary fode In the. vi of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapyter Chryste is called breade because he is the foode of the soule and ther lykewyse the fleshe of Chryst in the sacrament is called breade and not there onely but in S. Pau les Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacra ment Agayne it is a commen trade in scrypture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth and Chryst sayeth the blinde see the lame walke that deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdelye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythfull hartes are nothing gre ued wyth the callyng of it breade in the scrypture but groundynge them selfes vpon the woordes of our sauioure Chryste when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossible they vndoutedlye beleue that by the power of GOD the substaunce of bred is turned into the substaunce of Chrystes bodye and soo mnste al men beleue that wyll be lyuely members of the catholyke churche and in that there belefe they muste honoure the bodye and bloude of oure sauioure Chryst in the sacramente of the Aultare as alwayes chrysten people haue vsed to doo Saint Austen in his exposition made vpon the. 99. Psalmesayth that it is synne not to ho noure the bodye of Chryste meanynge in the Sacramente of the Aultare And as it is before in thys Homily 〈◊〉 he also sayeth in the name of all men We doo honoure vnder the fourmes of breade and wyne whych we se the bodye and bloude of Chryst whych we doo not see Wherfore good chrysten people knowing nowe what is the ryght belefe touchynge the Sacramente of the aultare embrace and folowe the same and cleaue faste to the catholyke churche the spouse of Chryste that you maye be true 〈◊〉 of Chryst to whome wyth the father and the holye Ghoste be al honoure and glory world wythoute ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An Homely wherin is aunswere made to certayne common obiections agaynst the presence of Chrystes bodye and bloude in the sacrament of the Aultare MEte it were dearly beloued in our sauiour Christ that we all should so fully wholy cleaue to the faith of Christes catholike church that no appearaūce of reasō to the cōtrari therof shoulde cause vs once to doute or stagger in anye part of the same For such a kynd of faith doth god requyre of vs and for suche kynde of faythe good christen people are in scripture called Abrahās children which Abraham as it is writtē in the fourth to the Romaynes cōtrary to hope beleued in hope that he should be the father of many nations accordyng to that which was spokē So shal thy sede be And he fainted not in the faith nor yet cō sidered his own bodi which was now dead euen when he was almost an hundred yere olde nether yet that Sara was past childe bearyng he staggered not at the promyse of god through vnbelefe but was strōg in the faith gaue honor to god fully certified that what he had promysed the same he was able to make good Yf we then wil be the childrē of Abraham we muste not faynt in faith nor consyder gods wordes after the course of nature Saint Paule in the. x. chapiter of his second epistle to the Corinthians geueth vs an example in hym selfe howe we should alwayes brynge reason in subiection to fayth saying The wepons of our warfare are not carnall but mighty in God to ouerthrowe stronge holdes to destroy counseles and euery hyghe thynge that exalteth it selfe agaynste the knowledge of God to brynge in captiuitie vnto the seruyce of Chryste all vnderstanding What think you is the cause why the Iewes beleue not in Chryste Uerelye fyrste because he was borue of a Uyrgyn which is contrary to the course of nature Secondly lykewyse he was in vnitie of person God man whych howe it maye be no mans wit is able by natural power to conceaue thyrdly because he being God and man suffered the deth of the crosse which for God to be content to do semeth to natural reason a thyng moost absurde but good chrysten folke geuyng place to faith do most vndoutedly beleue in Chryst God mā crucified according to that s. Paule writeth in his first Chapter of his fyrste Epistle to the Corinthians saying We preach Christe crucified to the Iewes a stumblyng blhcke to the gentels a folishnes but to so many of that ie wes gētels as ar called Christ the power wysedome of God And agreably here vnto he sayeth also in the nexte Chapiter folowynge My talke my preachyng was not in that per suasible wordes of mans wysedome but in shewynge of power and of the spyryte that your faythe should not rest in the wisedome of man but in the power of God This general aduise and counsel of S. Paule may and ought so to staye vs in the faythe of the catholyke churche that nether carnall reasons grounded vpon the feble intelligence of mans natural wyt nether the de ceatfull