A NECESSARY DOCTRINE AND ERVDITION FOR ANY CHRISTEN man set furthe by the kynges maiestie of Englande c. Psal xix Lorde preserue the Kyng and here vs whan we call vpon the. Psal xx Lorde in thy strengthe the Kynge shall reioyse and be meruailous glad through thy saluation The contentes of this booke The declaration of fayth The articles of oure beliefe called the Crede The seuen sacramentes The .x. commandementes of almyghty god Our lordes prayer called the Pater noster The salutation of the angell / called the Aue Maria. An article of freewyll An article of iustification An article of good workes Of prayer for soules departed ⧠HENRY THE EYGHT BY THE GRACE OF GOD KYNG of Englande Fraunce and Irelande defendour of the faythe and in earthe of the churche of England and also of Ireland supreme hed vnto all his faithful and louyng subiectes sendeth greetyng LIke as in the time of darckenesse and ignoraunce fyndynge our people seduced and drawen from the truth by hypocrisy and superstition we by the helpe of god his worde haue trauayled to purge and clense our realme frome the apparant enormities of the same wherin by openynge of goddes trueth with settyng furth and publishyng of the scriptures our labours thankes be to god haue not ben void and frustrate So nowe perceiuing that in the tyme of knowledge the deuil who ceasseth not in all tymes to vexe the worlde hath attented to returne agayn as the parable in the gospel she with into the hous purged and clensed accompanied with seuen worse spirites and hypocrisy and superstition beyng excluded and put away we fynde entered into some of our peoples hartes an inclination to sinister vnder standynge of scripture presumption arrogancye carnall liberty and contention we be therfore constrayned for the reformation of them in tyme and for auoyding of suche diuersitie in opinions as by the sayde euyll spirites might be engendred to sette furth with the aduise of our clergy suche a doctrine and declaration of the true knowledge of god and his worde with the principall articles of our religion as wherby all men may vniformely be ledde taught the true vnderstandyng of that whiche is necessary for euery christen man to know for the ordering of him selfe in this lyfe agreably to the will and pleasure of almyghty god Which doctrine also the lordes bothe spirituall and temporall with the nether house of our parliament haue both sene and lyke very wel And for knowlege of the ordre of the matter in this boke conteined for as muche as we knowe not perfectly god Faythe but by fayth the declaration of faith occupieth in this tretise the first place Wherunto is nexte adioyned the declaration of the articles of our Crede The crede conteinyng what we shulde beleue And incontinently after them foloweth the explication of the seuen sacramentes The sacramentes wherin god ordinarily worketh and whereby he participateth vnto vs his speciall giftes and graces in this lyfe Whiche matters so digested and set forth with simplicitie and plainesse as the capacities and vnderstandynges of the multitude of our people may easily receyue and comprehende the same The commaundementes There foloweth conuenientlye the declaration of the .x. commaundementes beyng by God ordeyned the hyghe way wherin eche man shulde walke in this lyfe to finishe fruitfully his iourney here and after to rest eternally in ioy with him Whiche bycause we can not doo of our selfe but haue nede alwayes of the grace of god as without whom we can neither continue in this lyfe ne without his speciall grace doo any thing to his pleasure wherby to atteine the life to come We haue after declaration of the cōmandementes expounded the .vii. The pater noster petitions of our Pater noster wherin be conteined requestes and suites for all thynges necessary to a christen man in this present lyfe with declaration of the Aue Maria The Aue as a prayer conteinyng a ioyfull rehersall and magnifiyng of god in the worke of the incarnatiō of Christ whiche is the grounde of our saluation wherin the blessed virgin our Lady for the abūdance of grace wherwith god indued her is also with this remembrance honoured and worshypped And for as muche as the heades and sensis of our people haue ben imbusied and in these dayes trauailed with the vnderstandyng of Freewill Iustification Freewyll Iustification Good workes Praier for soules Good workes and Praying for the soules departed we haue by the aduise of our clergie for the purgation of erronious doctrine declared and sette furthe openly plainly and without ambiguitie of speche the mere and certain truthe in them So as we verily truste that to knowe god and howe to lyue after his pleasure to the atteining of euerlastyng life in the ende this boke conteyneth a perfecte and sufficient doctrine grounded and established in holy scriptures Wherfore we hartily exhorte our people of all degrees willyngly and earnestly bothe to reade and printe in theyr hartes the doctrine of this boke considering that god who as saynt Paul sayeth distributeth diuideth to his churche his graces distinctly hath ordered some sorte of men to teache other and some to be taught that al thynges shulde be done semely and in ordre and hathe beautified and set furthe by distinctiō of ministers and offices the same church And consideryng also that for the one parte whiche shuld teache other is necessary not only knowlege but also learnyng and cunnyng in the same knowlege wherby they may be hable conueniently to dispence and distribute to their audience the trueth of god accordyng to theyr connyng for the edification of other and by true exposition of the scriptures accordynge to the apostolicall doctrine receyued and mainteined from the beginnyng and by conferring and declaration of them to conuince refell and reproue all errours and vntrouthes set furthe to the contrary finally be also able to giue an accompte as saynt Peter sayeth of that they professe It must be agreed than that for the instruction of this parte of the church whose offyce is to teache other the hauing redyng and studyeng of holy scripture bothe of the olde and newe testament is not onely conuenient but also necessary But for the other parte of the churche ordeined to be taught it ought to be denied certainly that the reading of the olde and newe testamēt is not so necessary for all those folkes that of duty they ought and be bound to reade it but as the prince and the policy of the realme shall thynke cōuenient so to be tollerated or taken from it Consonant whervnto the politike lawe of our realme hath nowe restrained it from a greate meyny esteming it sufficient for those so restrained to here and truely beare away the doctrine of scripture taught by the preachers and so imprint the lessons of the same that they may obserue and kepe them inwardly in their harte and as occasion serueth expresse
thē in their dedes outwardly wherby they may be partakers of that blisse whiche the gyuer of blessednes our sauiour Christe spake of and promised to suche sayeng Beati qui audiūt uerbum dei custodiunt illud Blessed by they that here the true doctrine of god and kepe it whiche is the true sense of that texte Wherfore we exhorte and desyre al our louyng subiectes that they prayeng to God for the spirite of humilitie do conforme them selues as good scholers and learners ought to here and beare away as afore and willingly to obserue such ordre as is by vs and our lawes prescribed and to rede and beare well away the true doctrine lately by vs and our clergye set forthe for theyr erudition wherby presumption and arrogancye shall be withstanded malyce and contention expelled and carnall libertie refrayned and tempered and disdeyne clerely remoued and taken away So as endeuouryng our selues to lyue quietly and charitably togither eche one in his vocation we shall be soo replenyshed with manifolde graces and gyftes of god that after this lyfe we shall reigne in ioy euerlastyng with the onely head of the vniuersal catholike churche our sauiour and redemer Iesus Christe Amen Faithe FORASMOCHE AS IN this boke whiche is sette furthe for the institution and crudition of the common people the articles of our faith haue the fyrste place it is very necessarye before we entre into the declaration of the sayde articles some thyng to entreate of fayth to the intent that it may be knowen what is ment proprely by the worde Faythe as it is apperteynyng to a christen man who by faythe is partaker of goddis benefites by Chryste And although Faith be diuersly taken in scripture it shal be sufficient to entreate here of two kyndes or acceptions of the same FAythe in the fyrste acception is consydered as it is a seuerall gyfte of god by it selfe dystincte from hope and charitie and so taken it signifieth a perswasion and belefe wrought by god in mannes harte wherby he assenteth granteth and taketh for true not onely that god is whiche knoweledge is taught and declared by the marueylous workes of the creation of the worlde Rom. i. as sayeth saint Paule in the epistle to the Romains but also that al the wordes and sayenges of god which be reueled and opened in the scripture be of moste certaine truthe and infallible veritie And further also that all those thynges whiche were taught by the apostles and haue ben by an hole vniuersal consent of the church of Christe euer sythe that tyme taught continually and taken alwayes for true ought to be receyued accepted and kept as a perfect doctrine apostolyke And this is the first acception of Faith which man hath of god wherin man leaneth not to his owne naturall knowledge whiche is by reason but leaneth to the knowledge atteyned by Fayth without the whiche Faith we be ignorant and blynde and can not vnderstande accordynge as the prophete Esaie saythe Vii iuxta sept Nisi credideritis non intelligitis Onles ye beleue ye shall not vnderstande And this faithe is the beginning entrie and introduction vnto all christen relygion and godlynes For as saynt Paul sayth Hebr. xi He that commeth to god must beleue that be is and that he is a rewarder vnto theym whiche seeke to please hym And this faithe although it be the necessary beginning of all rightuousnesse yet if it procede not further to Hope and Charitie it is called in scripture a deade Faythe bycause it is voyde and destitute of the lyfe and efficacy of charitie Faythe in the second acception is considered as it hath hope and charitie annexed and ioyned vnto it And faith so taken signifieth not onely the belefe and perswasion before mentioned in the fyrst acception but also a sure confidence and hope to atteyn what so euer god hath promised for Christes sake and an harty loue to god and obedience to his commaundementes And this Faythe is a lyuely faythe and worketh in man a redy submission of his wyll to goddis wylle And this is the effectuall faythe that worketh by charitie whiche faynte Paule vnto the Galathians affirmeth to be of value and strengthe in CHRISTE IESV Gala. v. By this Faythe Abraham not knowing whether he shulde goo went out of his countreye Hebr. xi and dwelte in the lande of beheste as in a straunge lande lokynge and trustynge for a citie founded and buylded by almyghty god By this Faythe also he was ready to offer vp his onely begotten sonne Isaac whan he was tempted in whom he loked for the promyse nothynge doubtynge but that god was able to rayse hym vp agayne frome deathe And this wyse is Faythe taken in the moste part of the examples whyche be recyted of sainte Paule in the eleuenthe chapiter of his epistle to the Hebrues And this Faythe euery christen man professeth and couenanteth to keepe whan he receyueth the sacrament of baptisme For declaration whereof it is to be noted that all promyses of god made to man after the falle of Adam for Christes sake be made vnder this condition that man shoulde beleue in god and with the grace of god gyuen for CHRISTE endeuoure hym selfe to accomplyshe goddis commandementes The churche therfore intendynge that man shoulde alwayes haue in mynde how the promyses of god be made vppon condition and without kepinge of the condition no man is partaker of goddis promyses hathe taughte and ordeyned that menne before they receyue baptisme shall promyse and couenaunte to fulfylle the sayde condytion and to forsake the deuyll and the worlde and to serue onely god And of this especiall couenaunt wherby man byndeth him self to god he is called in latyn Fidelis faithefull and he that neuer made the same couenant or after he hath made it renounceth and refuseth the same is called amonges chrysten men Infidelis vnfaythfull or heathen And bycause god hath made promise and couenant with man as is before declared whiche we muste moste assuredly beleue that god wyll obserue and kepe and is euer in his wordes and promyses most true moste iuste moste constant therfore god is called as he is in dede faythfull to man and keepeth and obserueth his fayth that is to say his promyse to man requiryng that man shulde lykewyse kepe his faithe and promyse towardes hym Nowe of that whiche is beforesayd it is manifest that Fayth as it is taken in the second acception is the perfect faythe of a true christen man and conteineth the obedience to the hole doctrine and religion of Christe And thus is faythe taken of saynt Paule and in other places of scripture where it is sayd that we be iustified by fayth In which places men may not thynke that we be iustified by faythe as it is a seuerall vertue separated from hope and charitie feare of god and repentaunce but by it is ment Faith neither only ne alone but with the forsayd vertues
people whiche be called of god to one fayth be they of the clergye or of the laymen but also by the same worde we signifie the place wherin the worde of god is commonly preached and the sacramētes ministred and vsed and call that the churche to entreate wherof at this time in this article is no part of our entent but onely of the assemble and cōpany called to professe Christe in one faythe whiche in this article is named the Holy churche For all be it in this assemble of men called by the worde of god and receyued by faythe and baptisme be many euyll men many synners many that tourne by true penance to grace and sometyme yet fal agayn some after theyr tourne by true penance styll perseuere and increace in goodnes many that fall and neuer ryse agayn so that spottes blottes and imperfections appere euidently in this churche and many tymes in the more parte therof Yet neuerthelesse bycause the callyng is of it selfe holy the caller also holy and the ende of the callinge holynes with this also that the people so called professe holynes and make a bodye wherof the onely heade our sauiour CHRIST is moste holy and holines it selfe by the merites of whose passion they be relieued and norisshed with dyuerse holy sacramentes and be in theyr callyng indued with moste speciall holy giftes and graces of almightye god autour therof and by his holy spirite directed and gouerned in the same so long as they by folowyng theyr concupiscence the deuyll or the worlde fall not frō that estate For these causes although some membres therof be euyll the churche is called Holy churche takyng the name Holy of that that Christ the onely head is holy the caller holy the profession and callyng holy and the ende holynes whyche of very duety ought to be in al them that be called and is in deede in suche membres as contynue and perseuere in that holy callynge And for so moch as god of his goodnes calleth people as afore without acception of persons or priuilege of place Therfore this holy church is also Catholike that is to say not limitted to any one place or regiō of the world but is in euery place vniuersally through the world where it pleaseth god to cal peple to him in the professiō of Christis name and faith be it in Europe Affrike or Asia And all these churches in diuers coūtreis seuerally called althoughe for knowlege of the one from the other among them they haue diuers additions of names and for their moste necessary gouernement as they be distinct in places so they haue distinct ministers and diuers heades in earthe gouernours and rulers yet be al these holy churches but one holy churche catholyke inuited and called by one god the father to enioy the benefite of redemption wrought by our onely lord and sauiour Iesu Christ and gouerned by one holy spirite whiche reacheth to this foresayde holy churche one truthe of goddis holy worde in one faith and baptisme And this churche is relieued norished and fortified by his holy and inuincible worde and his sacramentes which in al places haue eche of them their owne propre force strength with giftes of graces also distributed by the goodnes of almighty god in al places as to his wisedome is sene conuenient Wherby it appereth that the vnitie of these holy churches in sundry places assembled stādeth not by knowledging of one gouernour in earth ouer al churches For neyther the hole churche catholyke togither nor any particular church apart is boūd to aknowlege any one vniuersall gouernour ouer the hole churche other than Christe althoughe by sufferaunce of some princes and potentates not beinge truely instructed in the worde of god by suche as of duety both to god them oughte to haue declared the truthe of scripture to them and by hypocrisy and vsurpation of the see and court of Rome the bishoppe of the same giuinge him selfe more to worldly polycy than to the execution of his duety hath longe tyme gone aboute to obteine and establishe vnto hym selfe suche an vniuersall auctoritie and hath by abuses alwaies compassed to cause other to vpholde and mainteine the same contrary to goddes lawe as more largely shall be declared in the sacrament of orders The vnitie therfore of the churche is not conserued by the bishoppe of Romes auctoritie or doctrine but the vnitie of the catholyke churche whiche all christen men in this article do professe is cōserued and kepte by the helpe and assistence of the holy spirite of god in reteining and mainteynynge of suche doctrine and profession of christen faithe true obseruance of the same as is taughte by the scripture and the doctrine apostolike And particular churches ought not in the said doctrine so accepted and allowed to vary one from an other for any lucre arrogance or any other worldly affectiō but inuiolably to obserue the same so that by reason of that doctrine eche churche that teacheth the same maye be worthely called as it is in dede an apostolike churche that is to say folowing such teachyng as the apostels preached with ministration of suche sacramentes as be approued by the same And this vnitie of the holy church of Christe is not diuided by distance of place nor by diuersitie of traditions and ceremonies dyuersely obserued in diuerse churches for good ordre of the same For the churche of Corinthe and of Ephese were one churche in god thoughe the one were farre distant in place from the other And though also in traditions opinions and policies there was some diuersitie amonge them lykewise as the churche of Englande Spaine Italy and Poole be not separate from the vnitie but be one churche in god not withstandynge that amonge them there is great distance of place diuersitie of traditions not in all thinges vnitie of opinions alteration in rites ceremonies and ordinances or estimatiō of the same as one churche peraduenture doth esteme their rytes traditions lawes ordinances and ceremonies to be of more vertue and efficacie than an other churche dothe esteme the same As the churche of Rome doth affirme certaine of theyr lawes and ordinaunces to be of suche estimation that they be of equall force with the worde of god and that who so euer disobeyeth or transgresseth the same commytteth deadly synne Yet we perceyuing the same to be discrepant from the truthe of scripture must nedes therin dissent from them But such diuersitie in opinions and other outward maners and customes of policie doth not dissolue and breake the vnitie whiche is in one god one faith one doctrine of Christe and his sacramentes preserued and kept in these seueral churches without any superioritie or preeminence that one churche by goddis lawes maye or ought to chalenge ouer an other And therfore the churche of Rome beinge but a seuerall churche chalenginge that name of Catholike aboue all other dothe great wrong to all other churches and dothe onely by force
mayntenance support an vniust vsurpation for that church hath no more ryghte to that name than the churche of Fraunce Spayne England or Portugale whiche be iustly called catholyke churches in that they doo professe consent agree in one vnitie of true fayth with other catholike churches This vsurpation before rehersed well considered it may appere that the bishop of Rome doth contrary to goddis lawe in chalengynge superioritie and preeminence by a cloke of goddis lawe ouer all And yet to make an apparance that it shulde be soo he hathe and dothe wreste scriptures for that purpose contrary both to the true meanyng of the same and the interpretation of ancient doctours of the church so that by that chanleng he wold not do wrong onely to this churche of Englande but also to all other churches in claymyng this superioritie without any authoritie by god so to him gyuen For God by his goodnes hath called indifferently and equally all such churches in sundry places as his highe wisedome hath thought good to assemble and call vnto hym Moreouer the perfitte beleue of this article worketh in all true christen people a loue to continue in this vnicie and a feare to be caste out of the same and it worketh in them that be synners and repentaunte great comforte and consolation to obteyne remission of synne by vertue of Christis passion and administration of his sacramentes at the ministers handes ordeyned for that purpose for as muche as god doth not ordinarily giue suche thinges but onely within this churche It is to be noted that this churche of England and other knowen particular churches in whiche Christis name is truely honored called on and professed in faythe and baptisme be membres of the hole catholike churche eche of them by him selfe is also worthyly called a catholyke churche whan they merely professe and teache the faythe and relygion of Christ according to the scripture and the apostolike doctrine And so euery christe man oughte to honour gyue credence and to folowe the particular churche of that region soo ordered as afore wherin he is borne or inhabiteth and as al christen people as well spirituall as temporal be bounde to beleue honour obey our sauiour Iesus Christe the onely heade of the vniuersall churche soo lykewyse they be by his commaundemente bounde to honour and obey nexte vnto him selfe christen kinges and prynces whiche be the heade gouernours vnder him in the particular churches to whose offyce it apperteyneth not only to prouide for the trāquillitie and wealthe of theyr subiectes in temporal and worldly thynges to the cōseruation of their bodyes but also to forsee that within theyr dominions suche ministers be ordeyned and appoynted in theyr churches as can and wil truely and purely set out the true doctrine of Christe and teache the same and to see the commaundementes of god well obserued and kepte to the wealth and saluation of theyr soules The tenth article The communion of sayntes / The forgyuenes of synnes IN this article be taught two speciall fruites and benefytes whiche all men called of god and obeying to the same calling in theyr wyl and workes doo obteine by goddes grace in the saide catholike churche whiche benefites be the communion sayntes and forgyuenes of synnes And here is to be noted that althoughe this word Sayntines our english tungue signifieth proprely them that be departed this lyfe and be establysshed in glory with Christe Yet the same worde Saintes wherby in this article we expresse the latin worde Sanctorum is here extended to signifie not onely these before mencioned but also all suche as be called into this holy assemble and churche and be santified in our sauiour Iesu Christe And as touching the communion that is to say the mutuall participation of these sayntes ye must vnderstande that lyke as all the partes and membres which be liuing in the natural body of a man do naturally cōmunicate and minister eche to other the vse commoditie and benefite of all theyr forces nutrimentes perfections In so muche that it lieth not in the power of any man to say that the meate which he putteth into his owne mouth shal nouryshe one particular membre of his bodye and not an other but that all and euery one particularly shall receyue of the sayde nutriment and of the vertue and benefyte therof more or lesse accordyng to the naturall disposition portion and place whiche it hath within the same body euen so what soo euer spirituall gyftes or treasure is gyuen by god vnto any one membre of the holy church although the same be gyuen particularly vnto one membre and not vnto an other Yet the fruite and merites therof shall by reason of theyr abydyng together in the vnitie of the catholike churche redounde vnto the common profyte edifienge and increace of all the other membres of the same catholike churche In so muche that there shal nede no mannes autoritie to dispence and dystribute the same or to applye it vnto this membre or that but eche membre shall be made participante of the sayd treasure and shall haue and enioy the fruite and benefyte of the same in such quantitie and measure as for the rate and proportion of the faythe and charitie which he hath in the same body shall be expedient and necessary for hym to haue And hereby is notified and declared vnto vs the vtilitie and profyte whiche all the membres of the church do receiue by the merites suffrages and prayers of the churche And forasmoche as the moste blessed sacrament of the Aultare wherin by the myghty operation of goddis worde is really present in fourme of breade the naturall lyuynge body and bloude of our sauiour and redemer IESV CHRISTE increaseth and worketh in them that worthily receiue it the communion and coniunction in body soule of them to Christe and Christe to them with a mutuall coniunction also in loue and charitie of eche good man in Christe to other Therfore the sayde sacrament may worthely be called the Communion of saintes And so the fyrst parte of this article hath ben by good deuout and lerned men expounded to sygnifie the sayde blessed sacrament of the aultare which we must beleue to be a reall effectuall communion of all saintes that is to say of al men whiche be called by the holy callynge of god and there with wyllyngely and obediently do knowlege and folowe the same In the seconde parte of this article we be taught to beleue remission of synnes which is one of the effectes and chiefe benefites of the moste blessed passion of Christe head of the holy churche whiche is called and assembled in his name in which churche is applyed the benefites of remission of synnes by the workynge of god in his sacramentes ministred in the same as shal be hereafter declared in theyr place ⧠The XI and XII article The resurrection of the body / and the lyfe euerlastynge AT the daye of the generall dome or
to the priest whan he consecrateth that without the due obseruation of that waye man myghte not receyue that blessed sacrament to his saluation For the benefite or hurt that cometh to a christen man by receyuing of this sacrament standeth not in the fascion or maner of receiuing of it vnder one or both kindes but in the worthy or vnworthy receiuing of the same For he that receiueth this sacrament worthely vnder the one kinde as vnder the fourme of bread only receyueth the hole body and bloud of Christe as many and great benefites of Christ as he that receyueth it in both kindes And therfore if any man shuld teache that the lay people which by the ordinance ancient custome of the catholike church haue vsed to receyue this holy sacrament in fourme of bread only be seduced so cause them to thynke that the hole body and bloud of Christe were not comprehended in that onely forme of breade as wel as in both the kyndes this doctrine ought vtterly to be refused and abiected as a pestiferous a diuelyshe schole For surely scripture teacheth the contrary And also naturall reason although it can not comprehende the hole mystery of this sacrament yet herein it teacheth vs agreably with scripture that the lyuely body can not be without bloude and so men oughte to be ledde from that fonde opinion if any suche be bothe by that faythe and credyte they owe to scripture and in this poynte also by naturall reason Wherfore christen men ought not to grudge at this fourme and maner of receyuyng of this sacramente vnder one kynde vsed and allowed by the catholike churche both to auoyde that errour afore rehersed and also for many other weyghty considerations concernyng bothe the honour of the sacrament and the libertie and cōmoditie of the hole churche And not onely laye men but also priestes sauyng whan they consecrate vse to receyue this sacrament none otherwyse Let christen men therfore humbly apply them selfe to put all erronious fantasies if any suche aryse cleane out of theyr hartes and satisfye thēselues with this that whan they receyue this sacrament worthely thoughe it be but in one kynd they lose no parte of the profite and benefite promised by vertue of the sayde sacrament Wherfore consideryng as is afore rehersed the dignitie and excellency of this sacrament we ought with all humblenes of harte and deuotion to prepare our selues that we vsynge accordyngly the same maye be partakers of suche fruite and grace as vndoubtedly is offered and gyuen to all suche as in due maner receyue this sacramente For they that so doo be made one with Christe and dwelle in hym and he in them as he sayeth in the .vi. chapter of saynt Iohns gospell where he speaketh also of this sacrament This is the breade whiche descended from heauen that who so euer eateth therof shuld not dye I am the liuely bread which haue descended from heauen if any shall eate of this breade he shall lyue euerlastyngly And than he declaryng him selfe what he meaneth by the breade sayeth as incontinentely foloweth And the breade whiche I shall gyue is my fleshe whiche I shall gyue for the lyfe of the worlde Whiche wordes be moste comfortable for the perfyte confirmation and establishment of our faythe in this sacrament For as muche as they bothe certifie vs that his very fleshe bloudde and bodye is that meate whiche we receiue in the sacrament and that also it preserueth from deathe and conferreth lyfe to all Math. ix whiche duelye receyue it For seyng it is the very body of our sauiour Christ whiche is vnited and knytte to his godheade in one persone and by reason therof hath the very vertue and substance of lyfe in it it must nedes consequently by the most holy and blessed participation of the same giue and cōmunicate lyfe also to them that worthely receyue it And it endueth them with grace strength vertue against all temptation sinne and death doth much ease and relieue all the troubles dieases and infirmities of theyr soule For seynge the woman which was diseased with the fluxe of bloud as it is written in the gospell was healed by touchyng the hemme of the garment of Christe through the vertue whiche came from hym Howe muche more shall they fynde remedy of the sickenes malady of theyr soule whiche with due reuerece and faythe receyue and eate the blessed body of Christe and so be made lyuely temples of hym dwellynge in theym yea made as one fleshe and body with him For this heuenly meate is not tourned into our substaunce as other corporall meate is but by the godly operation therof we be tourned towardes the nature of it that is to saye of earthely corruptible and synfull we be made heauenly spirituall and strong agaynst synne and all wyckednes And further it is to be remembred that as in the receyuyng of this sacrament we haue moste entter communion with Christe so be we also ioyned by the same in most perfite vnitie with his churche and all the mēbres therof And for that cause amonges other this sacrament was instituted of our sauiour Christe in the fourme of breade to sygnyfye the vnitie concorde and charitie that is betweene Christe oure heade and hys mysticall body the churche and euery part and membre therof one with an other For as bread is made of many graynes or cornes whiche all make but one loofe soo shulde all true christen people being many in numbre yet be all one in faythe and charitie as sayncte Paule sayeth we be one breadde and one bodye i. Cor. xi all that be partakers of one breade that is of this blessed sacrament Fynally it is to be noted that although Christ at the fyrste institution of this sacrament dyd consecrate and giue it to his disciples at supper after they had eaten the paschal lambe partly to declare that the sacramentes and sacrifices of the old lawe shuld from thensforth ceasse and take an ende and partly that by this sacrament being the last thing that he nexte before his deathe lefte vnto his disciples the remēbrance of him shuld be the more depely and effectuously imprinted in the hartes of them and of all other that after shulde receyue the same Yet as saint Augustine saith it was thought good to the apostles and the vniuersall churche beynge moued with the holy goste for the more honour of so high a sacrament and for the more reuerence and deuout receyuynge therof that it shulde alwayes be receyued of christen people whā they be fastyng and before they receyue any bodily sustenāce except it be in case of syckenes or necessitie Wherfore considering the most excellent grace efficacy and vertu of this sacrament it were greatly to be wyshed and prayed for that al christen people had suche deuotion thervnto that they wolde gladly dispose and prepare themselues to the more often worthy receyuynge of the same But seynge that in these laste dayes
eschue the desyâ—e of al worldly honours glorye and prayse and must gyue all laude prayse and thankes vnto god for his benefites whiche be so many in numbre and so great that we ought neuer to cesse from such laudes thankes lyke as the prophet Dauid admonisheth vs Psâ—…â—ix saying Offer vnto god the sacrifice of laude and praise And saynt Paule commandeth vs â— Cor. x. whan soeuer we eate drinke or do any maner of busines to giue honor praise thankes vnto god And fynally they that be appoynted to be mynysters of goddis worde muste also preache the worde of god truely and purely and set forthe the name of god vnto other and reproue all false and erromouse doctrine heresies and idolatries And although the bishops and priestes onely be specially called and deputed to be publike ministers of goddis worde teachers preachers and interpretours of the same Yet euery christen man is bounde particularly by good example of liuing and according to the godly knowledge that he hath learned to teache and order his family and suche as be vnder his gouernance within his house whan tyme and place requiteth So that as moche as in him lyeth he suffice not synne to be vsed in his rule and famyly but vertue to be vsed and exercised Secondly by this precepte weâ—e commanded to vse the name of god to all goodnes and truthe And contrary wyse we be forbidden in the same to â—e his name to any maner of euyll as to lyeng deceyuinge or any vntruthe And therfore againste this commandement they do offende that sweare in vaine They sweare in vaine that sweare with out lawfull or iuste cause For that they take the name of god in vaine although the thinge which they sweare be true And lykewise do all they whiche for euery lyght and vayne thinge be ready to sweare vnprouoked or prouoked of lyghte cause And they that do glory in outrageous othes or of custom do vse to swere or that do swere a false othe and be forsworne wyttingly And suche an othe is not onely periury but also a kinde of blasphemy and is high dishonour and iniury to god bycause suche persons as make suche othes do wyttingly brynge god for a false wytnesse who is all truthe and hateth all vntruthe They also do take the name of god in vayne whiche sweare any thinge that is true or false they being in doubt whether it be trewe or false and do not afore well examine and discusse whether it be true or false or that swere that thynge to be false whiche though in dede it be false yet they thinke it to be true or sweare that thynge to be true whiche thoughe in dede it be true yet they thynke it to be false They also do sweare in vayne whyche sweare to do that thing which they inteÌ„d not to do or swere to forbeare that which they intend not to forbeare or sweare to do any thyng whiche to do is vnlawfull or sweare to leaue any thynge vndone whiche to omytte or leaue vndone is neither right nor reasonable And all suche as sweare to do thinges vnlaufull not onely offend in suche swearyng but also they moche more offende yf they perfourme the thynge whiche they do sweare They also breake this commandement whiche make any othe contrary to their lauful othe or promyse made before so longe as theyr promyse standeth in strength whiche in no wyse it dothe if it be contrary to the lawes of god or to the due obedieÌ„ce to the prynces and their lawes They also breake this commandement whiche by rewardes or faire promises or by power or feare do induce or constraine any man to be periured They also breake this commandement whiche eyther by preachynge or teachyng or by pretence of holy liuynge do abuse this holy name to theyr own vayne glory or to any other vngodly purpose And generally all euyll christen men which professe the name of Christe and liue not accordynge to their profession do also take the name of god in vayne in wordes confessynge Christe and denyinge hym in deedes They also breake this commandement whyche in trouble do murmure or grudge and doo not call vppon the name of god nor doo thanke him in all thynges bothe swete and sowre good and euyl welfare and euyl fare For god dothe sende vs many troubles and aduersities bycause we shoulde runne to hym crye to hym for helpe and call vpon his holy name Thyrdly for as moch as the giftes of helth of body helth of soule forgiuenes of sinnes the gifte of grace or life euerlastyng and suche other be the gyftes of god and can not be gyuen but by god who so euer maketh inuocation to sayntes for these gyftes praieng to them for any of the sayd giftes or any suche lyke whiche can not be gyuen but by god onely yeldeth the glory of god to his creature contrary to this commandement Esai xlii For god saythe to his prophete I wyll not yelde my glory to any other Therfore they that so pray to saintes for these giftes as though they coulde gyue them or be gyuers of theym transgresse this commaundement yeldynge to a creature the honour of god Neuer the lesse to praye vnto saynctes to be intercessours with vs and for vs to our lorde in our suites whiche we make vnto hym and for suche thinges as we can obteyne of none but of him so that we esteme not or worshippe not theym as gyuers of those gyftes but as intercessours for the same is laufull and allowed by the catholyke churche and yf we honour theym any other waies than as the frendes of god dwellynge with hym and establysshed nowe in his glory euerlastynge and as examples which were requisite for vs to folowe in holy lyfe conuersation or if we yelde vnto sayntes the adoration and honour whiche is due vnto god alone we doo no doubte breake this commaundement Fynally it is to be considered that bycause no temple ne churche nor aultare ought to be made but onely to god For to whome we make temple churche or aultare to hym as saincte Augustine saythe we do sacryfice And sacrifice we maye do to none but to God Therfore where we vse in our englisshe tongue to calle the temples churches or aultars by the name of any saincte as the church or aultare of our ladye the churche or aultare of saincte Michaell saincte Peter of saincte Paule and so of other saintes the trewe meanyng therof is and ought to be taken that the saide aultars and churches be not dedicate to any saynctes but to god onely and be of the sainctes but a memoriall to put vs in remembraunce of them that we maye folowe theyr example and lyuynge and also to make a knowlege of dyuersitie bytwene one churche or aultare and an other And therfore yf we meane otherwyse than here is declared whan we call theym churches or aultars of saynctes we yelde the honour of god from