hauynge in hym selfe great erperience of miserable and synnefull estate of man dothe open the same to the worlde in these workes Homo natus de muliere breui 〈◊〉 〈◊〉 repletur multis miserijs qui quasi flos egreditur et conteritur et fugit velut vmbra et 〈◊〉 in eodem statu permanet et dignū ducis super 〈◊〉 aperire oculos tuos et adducere cum 〈◊〉 in iudicium qui potest 〈◊〉 mundum de immūdo conceptum femine That is to say Man beyngeborne of a woman lyuynge a worte tyme is full of manyfolde miseries he spryngeth vp lyke aflower fadeth againe vanyshyng away as it were a shadow and neuer contine weth in one state And doest thou iudge it mete O Lord to open thyne eyes vpon suche a one and to brynge him to iudgement with thee who can make hym cleane that is cōceyued of an vncleane sede In dede all men of they re euylnes and naturall prones were so vniuersallye gyuen to synne that God as the scripture testifyeth repented the euer he made man And by sinne his indygnatyon was so muche prouoked agaynste the worlde that he drowned all the worlde wyth Noes fludde except Noe himselfe and hys lytle householde It is not without greate cause that the scripture of God doth so many times call all menne here in thys worlde earthe sayenge O thou earth thou earth thou earth heare the woorde oure Lorde Hiere xxii Thys oure ryght name vocation and tytle earthe earthe earth prouounced by the prophet sheweth what we be in dede by what soeuer other style tytle or dignitye mē doo cal vs. Thus he plainly nameth vs who knoweth best bothe what we be what we ought of ryght to be called And thus he dyscribeth vs 〈◊〉 kynge by hys faythfull Apostle S. Paule to the Romaynes the. iii. Chapiter saying All men Jewes and Gentiles are vnder synne there is none ryghteous no not one there is none that vn derstandeth there is none that seketh after God they are all goone out of the wai they are all vnprofitable there is none that dothe good no not one theyr throte is an open se crafte and deceyte the pyoson of serpentes is vnder theyr lippes their mouthe is full of cursinge and bitternes their fette are swifte to shed bloude destruction and wretchednes are in theyr wayes the waye of peace haue they not knowen there is no feare of God be fore their eyes Aud in an other place that is to wit Galathians iii. S Paule wryteth thus God hath wrapped all nations in vnbeleif that he myght haue mercy on all The scripture concludeth all vnder sinne that the promise by the fath in Jesus Christ should be geuē vnto theim that beleue S. Paule in many pla ces paynteth vs out in our callours callyng vs the chyldren of the wrathe of God when we be 〈◊〉 sayeng also that we cannot thinke a good thought of oure selues much lesse we can say wel or do wel of our selues And the wyseman sayeth in the boke of Prouerbes the iuste man falleth seuen tymes a daye The mooste tried and approued mā Job feared all hys woorkes S. John the Baptist beyng sanctified in hys mothers wombe and praised before he was borne called an aungel and great before the Lorde replenyshed euen from hys byrth with the holy ghost the preparer of the way for our sauiour Chryst to be more then a Prophet and the greatest that euer was borne of a womā yet he plai nely graunteth that he had nede to be washed of Chryst he worthely extolleth and glorifieth his lord and mayster Chryste and humbleth himselfe as vn worthy to vnboukle hys showes and geueth al honoure and glory to God So doeth sayncte Paule both oft and euydently confesse hym selfe what he was of hym selfe euer geuinge as a moste faithfull seruaunte ought to doo all prayse to hys mayster and sauioure So doeth blessed saynte Ihon the euangelyst in the name of hym selfe and of al other holy men be they neuer so iust make this open con session If we say that we haue no sinne we deceiue our selues and the truth is not in vs. If we knowledge our sinnes God is faithfull and iust to forgyue vs our synnes and to clense vs from al vnrighteousnes If we say we haue not synned we make him a lier and his worde is not in vs. Wherfore the wysemā in the booke called Ecclesiastes openly de clareth that there is not one iuste man vpon the earth that doth good and sy nneth not And sainte Dauid is ashamed of hys synue but not to confesse hys synne Howe ofte howe earnestly and how lamentable doeth he desyre Gods greate mercye for hys great offenses and that God shuld not entre in to iudgement wyth hym And agayne howe well wayeth this holy man hys synnes when he confesseth that they be so many in number and so hydde and harde to 〈◊〉 that it is in maner vnpossyble to knowe vtter or number them Wherfore he hauinge an earnest and depe contemplation consideration of hys synnes and yet not comming to the 〈◊〉 of them maketh supplicatiō to god to forgyue hym his prinye secrete hydde synnes to the knowledge of the whych he cannot attayne He wayeth ryghtly hys synnes from the origynall roote and spryng heade 〈◊〉 inclinations prouocations 〈◊〉 stynginges budes braūches dregges infections tastes feiynges sentes of them to cōtinue in him stil. Wherefore he sayeth Marke behold I was conceiued in sines He saieth not sinne but in the plurel number sinnes for asinuche as oute of one as fountayne spryngeth all the reste And oure sauiour Christ sayth there is none good but God and that we can doo nothing that is good without hym or no man can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruauntes when we haue doone all that we can doo He preferreth the penitente Publican before the proude holye and gloryouse Pharysey He calleth hymselfe a phisition not to them that be hole but to them that be sycke and haue nede of his salue for theyrsore He teacheth vs in oure prayers to reacknowledge oure selues synners and to aske forgeuenes and deliueraunce from all euyls at oure heauenly fathers hande He declareth that the synnes of oure owne hartes doo defyle oure owne selues He teacheth that an euyll worde or thought deserueth condempnation affyrmyng that we shall gyue an accompte for euery ydle woorde He sayeth he came not to saue but the shepe that were vtterlye lost and cast awaye Therefore fewe of the 〈◊〉 iust learned wyse perfect and holy Pharisies were saued by hym because they iustified them selues by theyr counterfeyte holynes before men Wherefore good people let vs beware of such Hypocrisie vaine glorye and iustifienge of our selues Let vs loke vpō oure feete and then downe oure Pecockes fethers downe proude harte downe vayne claye frayle and
in the whole body and canon of the sayde bible are so necessary to be beleued for mans saluation that whosoeuer wyll not constantlye beleue those thynges or wyll obstynately beleue the contrarye of them cannot in that state remaynyng be the true and verye members of Chryste and his espouse the Churche but eyther are very infideles or heretikes and members of the Deuyll with whome yf they repent not they shal be per petually dampned Thyrdely that al Christen people ought must not onely beleue mayntayne and defende al the sayde thynges as moste certayne and infallible truthes of Gods worde neuer by any contrary opinion or aucthoritie to be altred or conuelled but also must take and interprete all the same thynges accordyng to the same sence vnderstandyng and meaning which the Holy ghost hath geuen thereto and whyche also the approued Doctours of the Catholike Churche haue receaued and agreably defended Fourthlye that all true Chrysten people muste vtterlye refuse and condempne all those opynyons whych were of long tyme past condempned in the iiii holye Counsayles That is to saye in the Counsell of Nyce Constātynople Ephese and Calcedonense Fyftly and fynallye That althoughe all thynges as they are nowe pertyculerlye vsed in the catholyque Churche here in Earth are not so distinctly particulerly and expreslye in all wordes fashions cyrcumstaunces and poyntes set forth taught and expressed in Scrypture yet the pithe the substaunce the matter the foundation grounde with the effecte thereof in general wordes are not onely comprehended and conteyned in Scrypture but also by expresse wordes confyrmed by other sufficient aucthoritie And seynge the Catholyke Churche hath soo receyued beleued allowed and approued the sayde thynges time out of mynde therfore it shal be a very great presumption and an vncomely parte anye man to controll or contempne any such thinges so receyued beleued allowed and approued by the sayd catholique church and in so doyng the same is in dede not worthy to be taken or reputed for a faythfull membre or obediente chyld of the sayd Church but for an arrogant noughty and very wycked person ¶ Here foloweth the exposition or declaration of the fyrst article of the Crede which is I beleue in God the Father almightye maker of heauen and earth FOr the better and more playne vnderstandyng of this article ye muste knowe that this worde Beleue taken by it selfe generallye and symplye spoken is to haue fayth after the fyrste acception or takyng of fayth as it hath bene before already decla red and shewed vnto you but these wordes I beleue in haue a farther and more particuler vnderstandyng it is to wyt to haue fayth after the second acception maner or takyng of fayth And therefore when we are cōmaunded to beleue in God we must not onely assent graunte and take for true thys one thynge that God is which in dede the very deuiles them selues do acknowledge and confesse or this second that all the wordes and sayinges of God reueled in Scrypture are of moste certayne trouthe and vnfallible veritie or this third that al thinges whyche were taught by the Apostles and whyche haue bene by a whole vniuersall consent of the Catholyke Churche 〈◊〉 taught and taken alwayes for true ought to be receaued and kept as a perfect doctrine Apostolyke But also we must haue a sure confidence and hope to attayne whatsoeuer God hath promysed for Christes sake and we muste also haue an hartye loue to God with obedyence to hys commaundementes then we do not onely 〈◊〉 God but also we do beleue in God This manner of 〈◊〉 that is to saye I beleue in we ought to haue on 〈◊〉 in God and not in any other creature of God els be it neuerso excellent And therfore in this crede the said maner of speakyng I beleue in is vsed only in ye. iii. articles which concerne the thre persons in trinitie that is the Father the Sonne and the holy ghoste for we do and ought to say I beleue in God the Father I beleue in God the Sonne and I beleue in God the holi gost we do not so saye in any thyng els as more at large shal be said whan it shal be spoken of the Catholyke Churche We muste further note that as by thys artycle we are bounden to beleue stedfastlye that both God is and that he is true in al his wordes and promises and as we are bounden to beleue lyke wise that god is omnypotent and creator of heuen and earth and that we must with this our beleif loue god cleaue onely to hym with al our harte and power continuynge and dwellyng styl with him in loue and obey inge vnto hys will aswell in al our inward thoughtes and affectiōs as also in our outward actes and dedes so must we abhorre and forsake all vice and noughtynes and not wysshe or desyre of God anye euyll or vngodly thyng And ouer this we must con stantly betake and commit our selues and all ours wholy vnto God and fixe all oure hole hope truste and confidence in God and we must quiet oure selues in him beleuyng perfitly and assuredly that he 〈◊〉 in 〈◊〉 shew no lesse goodnes loue mercy grace and fauoure vnto vs then he promysed by hys word to do wyth vs vsynge oure selues as afore is sayde 〈◊〉 we muste note touchynge thys article that God is a spirytuall and an inuisible substaunce or nature of infinite power eternall withoute begynnyng or endyng and of incomprehensible knowledge wysedome goodnes iustice and mercye We must also note for farther declaraiton of thys article that albeit ther be but one very true God beside or without whiche there is no other God yet there are in the Godhede three distincte persones the Father the Sonne and the Holy gooste and thoughe they are thre persons yet they ar not thre goddes but all oue God one nature one substaunce all one euerlastynge essence or beynge and all lyke and equall in might power wysedom knowledge ryghtuousnes and in al other thynges els belonginge to the deitie And moreouer we must knowe beleue that God the Father is the fyrst person in thys Trynitie godheadde yea and the Father of hys onelye begotten Sonne whych is the second person in Trinytie and that he the sayd Father dyd beget of hys owne substaunce the sayde seconde person by eternall generation that is to saye by generation that neuer had be gynnynge And where this article conteyneth farther that God the father is almyghty it is to be noted that thys worde almyghtye is as much to saye as that God the fathere maye do all thynges that he wyll in heauen and in earth and that nothyng to him is impossible and that his godly power and myght doth excell infinitelye and incomparablye all powers in Heauen earth and hell Soo that all other powers whyche be in Heauen earthe or hell be nothynge as of them selues but haue all theyr myghte force and strength of hym
same nature of man so taking of the substaūce of the sayd most blessed virgin with hys Godheade in one person with suche an indissoluble and inseperable knotte and bonde that he beynge one person Jesus Chryste was is and euer shal be in the same person very perfecte God and very perfect man Nowe concernynge the seconde thynge whyche is consydered in this Article that is to saye that Christ was borne of the virgin Mary Albeit in a great parte it is proued already by such thynges as before haue ben rehearsed yet for the more full declaration and exposition thereof hauynge spoken of Christes cōception by the holy gost ye shal now here how he was borne of the virgin Marye For knowledge whereof ye shall vnderstande that when the tyme was come in the whiche it was before ordeyned and appoynted by the decree of the whole Trynitie that mankynde shoulde be redemed and saued then the Sonne of God the seconde person in trynytie beynge verye God did discende from Heauen into this worlde to take vpon hym the verye nature habite and fourme of man whiche he dyd of the verye fleshe and substaunce of the blessed Uyrgyn Marye and in the same nature dyd also suffer hys gloryous passion for the redemption saluation of mankynd For after the fall of Adam and before the commynge of Chryste man beynge soo blynded and drowned in sinne that the true knowledge of God was euerywhere in the world forgotten and his lawes broken not onelye by the Gentyles in all other natyons but also by the Jewes the chosen people of God to whō God by hys seruaunt Moyses had geuen hys lawes whereby they myght knowe howe to auoyde synne and howe to please hym almyghtye God hauynge from tyme to tyme sente vnto his people hys aduertisementes and admonitions by his prophetes inspyred with his holy spyryte both to admonyshe men of theyr sinnes and also to teach them how they should truely vnderstande and obserue the sayd lawes geuen by hys seruaunt Moyses dyd fynally after those lawes aduertysementes and admonitions lytle regarded of the sayde people send of his infynyte goodnes and inestimable mercy and loue borne to mankynde his onely begotten Sonne into thys worlde by whome in the beginning he had created the world and all creatures in it to take vpon hym mans nature and to redeme man who by disobedience had cast hym selfe into perdition And for testimony here of there are amonge other prophecies in Scripture expressed the prophecy of 〈◊〉 the. vii And the prophecye of Ezechtel the. xliiij Chapyter And ther are the testimonies of the Gospell amongeste other Math. i. and. ii and Luk. i. and. ii and so forth by the whych appeareth clearely that this thirde article of the crede is fully true and approued by Scrypture And yf any man here for curiositie wold demaūd why Chryste entendynge to be borne of a Uyrgyn woulde haue her yet despoused and betrouthed he maye herein satisfye hym selfe readyng the commen taryes of S. Hierome vpon the fyrst chapter of S. Mathew wher he sayth thus Quare non de simplici uirgine sed de desponsata concipitur Primum ut per generationem oseph origo Marie monstraretur Secundo ne lapidaretur a Iudeis ut adultera Tertio ut in Aegiptum fugiens haberet solatium Martir Ignatius etlam quartam addidit causam cur a desponsata cōceptus sit Vt partus inquiens eius ce laretur Diabola dum eum put at non de uirgine sed de uxore generatum That is to saye Wherefore is he meaning Christ conceaued of a vyrgyn betrouthed or despou sed and not of a virgyn vnbetrouthed The fyrst reason is that by the generatiō or genealogi of Joseph the original of Mary might be shewed Secondly that she shoulde not be stoned by the Jewes as an aduouterous person Thyrdely that fleinge into Egypte she myght haue helpe or comforte And the mar tir Ignatius hath added also a fourth cause why Chryst was conceyued of a person despoused to thintente saieth he that Christes byrth myght be hyd from the deuyll whiles he thinketh Chryst to be gotten not of a v yr gyn but of a maryed wyfe Thus sayth Saynt Jerome in the place before rehearsed And S. Augu styne very handsomely and in fewe wordes in a cer tayne sermon made vpon Wytsonday concernynge the expositiō of the Crede saieth as foloweth Natus est ex uirgine ut nos nasceremur execclesiae uirginis utero That is to saye Chryste is borne of a Uyrgin that we myght be borne of the wombe of the church beyng a vyrgyn ¶ The exposition or declaration of the forthe article of the Crede which is Suffered vnder Ponce Pilate was crucyfied deade buried and descended into hell IN this forth article vi thynges are to be consydered Fyrst that Chryst our Sauioure Suffred Second that he Suffred vnder Ponce Pilace Thyrd that he Was crucifyed Fourthe that he Dyed Fyfte that he was Buryed Syxte that he Descended into hell Concernynge the fyrste we must vnderstand that Chryst very God and very man after he was cōceyued and borne of his bles sed Mother dydde contynue heare in this world vntyl he came vnto the xxxiii yeare of his age and that in all this tyme of hys lyfe he suffered and endured for our sakes our welth and also for our examples much bodely affliction much labour much trauayle much hunger thrist and pouertie much iniurye and ignominie and many such other miseries and infyrmities as all mortall men are subiecte vnto synne ignoraunce onely excepted and so passed ouer all the whole course of his lyfe euen from his natiuitie vntil hys death in such perfecte obedience vnto the lawes of god and man accordyng to the wyll of hys father and in such perfecte innocency of liuing that no fault offence or transgression coulde iustly and truly be lai ed agaynst hym And yet the blynde ignoraunte and obstynate Jewes full of enuye and malyce as the verye members of the Deuyll by whome they were prouoked and induced therevnto laboured continuallye by al meane and crafte they coulde to destroye hym and at length conspyrynge together they toke hym serchynge and procuryng false witnes to accuse hym and after they had bette hym and spytte in hys face and vsed all the vylanye they could agaynst him they bounde hym and brought hym to iudgement of all whych thynges ye shall fynde testymony in scrypture redyng S. Mathew S. Marke S Luke S. Jhon in thys behalfe And thus muche for the fyrste poynte For the seconde poynte ye shall vnderstande that our Sauyour Chryst hauyng suffered dyuerse waies as before is declared yet concernynge that notable speciall sufferyng vnderstand and 〈◊〉 here in this article which was his passion he suffred that vnder one Pylate whose surname was Pontius and at that tyme was chefe iudge in Jherusalem and presydent or gouernoure of Jurye vnder Tiberyus Themperoure and gaue iudgemente vpon Chryste beynge moost
requireth of vs and so prepare our selues and order our 〈◊〉 towardes God that we may be in a readines at all tymes whansoeuer it shall 〈◊〉 God to call sommon vs to appeare before hym in the sayde generall iudgement there by his mercye and goodnes to receaue the crowne which he promysed vnto all men that 〈◊〉 〈◊〉 〈◊〉 and loue hym and walke in hys wayes This article the declaration thereofhath many and most manifest testimonyes bothe in the olde Testament and in the newe of whych amonge many other these places folowing may for thys presente suffyce Psal 92. Eccle. 11. Esa. 13. 51. Zach 14. Mala. 4. Soph. 1. Iohel 3. Math. 13 16. 24. 25. Mar. 9. 13. Luc. 9. 17. 21. Act. 1. 1. Corrinth 1. 2. Corin 〈◊〉 2. Tessa 1. 2. 1. Thesi. 4. Phil 4. 2. Pet 3. Heb. 10. Apo. 3. 22. ¶ Thexposition or declaration of the eyghte article of the crede which is I beleue in the holy ghost FOr the better vnderstandynge of thys article ye shal note that as there is in the Trynitie one 〈◊〉 son which is and so also called God the father and as the same Trynytye there is an other personne whyche is and so also called God the sonne soo in the same Trinitie there is a thyrd person whyche is and so also called God the holye Ghoste And knowe you also that it is not inoughe to beleue onely that there is an holy Ghost but we must also beleue in him likewyse as we do concernyng God the father and God the sonne for it is not ynough for vs onely to beleue that there is a God the father and that ther is a God the sonne But we must beleue in them al as is more specially and largelye declared before in thexposytyon of the first Article And this holye Ghost beyng the thirde personne in Trinitie is in dede very God and Lorde author and former of al thynges created and dothe procede bothe from God the father and from God the son of one with thē in nature and substaūce and of the same euerlastyng essence or being which the father and the sonne be of and is equall also vnto thē both in almyghtynes of power and in the worke of creation and in all other thynges pertaynynge vnto the deytie or Godhed wherefore he is also to be honored and glorified equally wyth them both This holy Ghost which is the spyryte of God is of his nature all holye yea holynes it selfe That is to say he is the onely Ghost or spyryte whych with the father and the sonne is was and euer shal be the author causer and worker of all holynesse purytye and sanctimonye and of all the grace comforte and spirituall lyfe whych is wrought and commethe into the harte of any man in so muche that no man canne thinke well or do any thinge that good is but by the motion ayde and assistence of this holye spirite neythere is it possible that the Deuyll or anye of those euel spyrites which do possesse and reigne in suche per sons as be subiecte vnto 〈◊〉 can be expelled or put out of them but by the power of thys holye spyryte neyther is it possyble that the harte of anye manne beinge once corrupted made as prophane by synne can be purged purified sanctified or iustified wythout the worke and operation of thys holye spyryte neyther is it possible for any man to be reconciled vn to the fauoure of God or to be made and adopted in to the number of his chyldren or to obtayne that in comparable treasure whyche oure sauioure Iesus Chryste 〈◊〉 purchased and layd vppe for mankynd oneles this holy spyryte shall first illumyne and lyghten his harte with the ryght knowledge and faythe of Chryst and stirre him by grace to haue dewe 〈◊〉 penaunce for his synnes shall also instruct hym gouerne hym aide hym dyrecte hym and indue him wyth such spiritual gyftes and graces as shal be requisite and necessary to that ende and purpose Moreouer thys holy spirite of God is of hys owne nature full of all goodnes and benignitie 〈◊〉 goodnesse it selfe from whome procedeth all and singuler graces gyftes of feare wysedome vnderstandyng counsell strength faythe charitie hope and all other whych be geuen conferred and distributed vnto vs mortall men here in the Earth at his owne wyll and dispensation and that no man canne purchase or obteyne ne yet receaue retayne or vse anye of them wythoute the operatyon of thys holy Spyryte whych gyftes neuerthelesse he geueth not nor dispen seth the same equally and to euery man a lyke but he deuideth them particularly and speciallye to euerye member of the Churche as is most necessarye for the hole body and in suche plentye and measure as vnto his Godly will and knowledge is thought to be most beneficiall and expediente for the same All whyche thynges he doth of his mere mercy and goodnes frely and aboue our deseruyng Furthermore this holy spirit is of his owne nature ful of charitie holy loue yea charitie it self frō whōe procedeth al charitye so by his godly operatiō is the bond knot wherewith our Sauioure Iesus Christ and his most dere espouse the Church whiche is also hys misticall body be vnyted knytte and conioyned together in such perfect euerlastinge loue and charitie that the same cannot be dyssolued or separated And ouer this is also the very bond and knot where by all and euerye one of the verye members of Chrystes Churche and Bodye be vnited coupled conioyned the one of them with the other in mutuall loue and charitie Also thys holye spyryte of God is the spyrite of truthe and the aucthour of all holye scripture conteined in the hole canon of the byble and dyd not onely inspyre and instruct all the holy patriarches and prophetes with all the other members of the Catholike Churche that euer were from the begynnyng of the worlde in all the Godlye truthes and verytyes that euer they dyd knowe speake or wrytte but also descended and appeared in the similitude and lykenesse of fyrye tonges and dyd lyghte vpon the Apostles Dyscyples of Chryste and inspyred them wyth the knowledge of all truth and replenyshed them wyth heauenly gyftes and graces and shal be contynually present in the Catholyke Church and shal teach and reuele vnto the same Church the secretes and mysteryes of all truth whych are necessarye to be knowen and shall also continuallye from tyme to tyme rule dyrecte gouerne and sauctyfye the same Churche gyue remyssion of synnes and all spirituall comforte aswell inwardelye by secret operations as also outwardelye by the open mynystratyon and effycacye of the worde of God and of the holy Sacramentes in the sayd Churche and shall endue it wyth all such spyrytual graces and gyftes as shal be necessarye for the same 〈◊〉 shall also note that albeit holy Scrypture dothe worthely attribute vnto the holy Ghost our sanctification our
chrysten relygyon and saramentes yet in her harte she woulde not be persuaded neuerthelesse at length dissemblyngly she fained herselfe to be by hym herein persuaded and therevpon entendyng by fraude to cloke her doynges and to perfourme more easely her purpose she made one of her maydes whome she trusted verye well pryueye of her entent and purpose he thus wryteth Mulier post 〈◊〉 persimulationem annuit ex ancillis quam 〈◊〉 sibi esse credebat uni quid factura esset credibit ut per fraudem uirum falleret 〈◊〉 sacrorum 〈◊〉 tempore accedens illa donum sicuti mors erat qui 〈◊〉 instituti sunt quid dicam intelligunt accepit at que id retinens perinde atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mysteriumque sacro sastum occul 〈◊〉 et que 〈◊〉 ancilla pro 〈◊〉 panem communem domo allatum obtulit quem illa ori admouens in lapidis naturam induratum esse dum dentibus atterere conatur sensit c. That is to saye This wo man after that she by dissimulatiō had graū ted or agreed did vnto one of her handmaydens whome she thought to be faithfull vnto her tell or shewe what she intended to do to the intente that by fraude she myghte deceyue her husbande And she the sayde woman commyng in the tyme of the holy miste ryes dyd take the gyfte as the custome or maner was what thynge I saye or meane when I say that they that are instructed in christen religion doo vnderstande well And kepynge it as thoughe she woulde haue fallen to prayer leanynge dounewarde bowed her selfe and did hide the most holy mysterye And her handmayden which stode by her deliuered vnto her for the sayde mysterye the common breade which she had brought with her from home whiche common breade she the sayde woman puttynge it to her mouthe dyd the meane whyle she went about to haue broken it with her tethe fele or perceyue it to be hardened as turned into the nature of a stone c. By which most notable historye besydes other goodly matters there in recorded it apeareth moste euydently that euen at the same tyme the sacrament of the Aultare was ministred vnto the laye people vnder one kynde only it is to wytte vnder the forme of breade For yf ye consider well the wordes whiche do expresse the facte and there wyth do note and remember the intent of that woman to deceaue her husbād in the recepte of this sacrament there can be no dout herein Ouer and besydes all this it is euydent by ferther recorde that al the hole body of Chrystendome with longe and moste diligent deliberation examynyng this matter aboue vii score yeres ago by reasō of certayne disordered persones in the kyngedome of Boheme which sterred vp emongest the people of the sayde realme greate vnquyetnes the lyke whereof ye knowe well inough hath by other in some othere places with toth and nayle bene attēpted and sette forth touchyng thys maner of receyuing vnder one kynde dyd then find that laye men and wemen had of very aunciente tyme before those dayes vsed the same fashion of receauyng the sacrament onelye vnder the forme of breade and that vse in the churche to haue bene also in the former ages generally commēded and allowed as maye appear both in the xiii session of the generall consayle holden at Constans also in the thirtyth Sessyon of the general counsayle holden at Basyll aboute sixt score yeares ago where thus it is wrytten Laudabilis quoque consuetudo communicandi 〈◊〉 populum sub una specie ab 〈◊〉 et sanctis patribus rationabiliter introducta 〈◊〉 hastenus diutissime obseruata a doctoribus diuinae legis sacrarum scriptuarum atque canonum multam peritiam habentibus iam a longeno tempore commendare pro lege habenda est nec allicui 〈◊〉 cst eam reprobare aut sine authoritate ecclesiae ipsam immutare That is to say The law dable custome also to communicate or howsel the laye people vnder one kynde or forme beyng by the churche and holy fatheres with good reason brought in and hitherto of most longe tyme kepte or obserued and also of the docters hauynge great knowledge of the diuine lawe of the holye scryptures and of the Canons nowe of longe tyme commended must be had or taken for a lawe nor lawfull it is to any man for to reproue it or without the aucthoritye of the churche to chaunge it The thing thus beyng mete conuenient it is that the authoritie 〈◊〉 the churche which is as Saynt Paule sayeth in his first epystle and thyrd chapter to Timothe Columna firmamentum ueritatis That is to saye The Pyller and staye of truthe do contente satysiye vs well in thys behalfe Hauyng nowe spoken of the institution of thys sacrament and also of the vse therof consequently there remayneth accordynge to the promysed order to speake of the thyrde and last part whiche is of the inessimable fruite procedynge of the ryght vse of the sayde sacrament And because the vse is as we haue sufficientlye here before proued in two fortes it is to wytte in offerynge and in receyuyng thereof it shall therefore be expediente seuerally to entreate of the specyall fruite of them bothe And fyrst touchyng the fruite of the sacrifyce of the masse we must vnderstand that 〈◊〉 the sacrifice which was made vpō the crosse the sacrifyce of the masse as concernynge the substaunce of the thynge offered there is no difference for as muche as in that respecte it is one and the same though the maner of offerynge be diuerse as hath bene shewed and proued heretofore vnto you For in the sacrifyce made vppon the Crosse there was the visible sorme and shape of Christes bodye beynge man yea and the visible fleshe and 〈◊〉 of Chryst in the natiue forme of 〈◊〉 〈◊〉 but herein this sacrament the same fleshe and bloude of Chryst being truely in substaunce is set 〈◊〉 not in the natiue formes of fleshe and bloude but vnder the formes of breade and wyne And therefore emongest the most aunciente fathers beynge of the Greke churche also of the Latyn The one sacrifyce made vpon the crosse is called a bloudy sacryfyce because vi sibly there out of the syde of Chryst bloude was shed And the other whyche by the Preiste is offered at masse vpon the Aultare is named Incruentum sacraficium that is to saye A sacrifice vnbloudye or wythout bloudshedynge not because there is no 〈◊〉 there but because there is no visible effusion 〈◊〉 bloud beynge there neuerthelesse in substaunce as we at large before haue proued both the fleshe and bloude of Christe And because ye shall not thynke that thys distinction or diuersitie is an imagination or a newe inuention ye maye for the try all hereof read the gret and notable famouse Counsayles and other verye weyghtye aucthorities of the Catholike Church And 〈◊〉 ye maye fynde in the epistle sente to Ne storius from the
forasmuch as we rede of an other church in the holy scrypture which is called Ecclesia malignanti um The churche of the malignaunt nough tye people And yet of late a great number of scismaticall persones being in very dede members of thys malygnaunt church haue vsurped to thē selus the name of the true churche I intende to gyue you sufficient instructiō to dyscerne and know the true churche of Chryst from all hereticall and scysmaticall congregations Fyrst this holye and true churche of Chryst is called in our Crede as it is in dede the catholyke churche That is to saye the vniuersall church bycause it is not lurkynge in any corner or anye one country but is in all countryes dyspersed neyther is thys catholyke churche hyd 〈◊〉 vs or inuisible or vnknowen but we maye ease ly dyscerne and know the same For christ doth cal it Ciuitatem supra montem A citie vpon an hyll And in the Gospell of Saynt Mathewe also teachyng the order of brotherly reconciliation he sayeth Yf thy brother trespasse agaynst the go and tel him his faute betwene hym and the alone but yf he hear not the yet take with the one or two yf he heare not them than tell the churche Oh Lorde howe shall he tell that churche yf it be not knowen as the euyll doo contende Lykewyse Saynt Paule speakyng to the preystes and elders at Ephesus doth warne thē to take hed to them selues and to all the flocke amonge whom the holy ghost sayth he hath placed you to rule the churche of God Thus playnely the scripture declareth that the catholyke churche is and ought to be manyfestly 〈◊〉 yet lest you should any thyng doute of the vnderstandynge of these scryptures heare I besech you how playnely Saynt August 〈◊〉 doth wryte hereof Sicut per 〈◊〉 〈◊〉 nonimus ubi sit plātatus paradisis sic per uerbi 〈◊〉 ubi 〈◊〉 〈◊〉 didicimus As by the wordes of God we know wher paradyse was planted so by the wordes of Chryst we haue learned where the churche is Marke here good people that Saynt Austen in this place doth write agaynst an heretike beyng one of the donatyste secte who denying the catholyke churche dyd ascribe the fayth of Chryst and al saluation to them selues onely beyng a smale part of Aphrica lyke as al scismatical congregations in thys late tyme haue done some saying in germany here is Chryst here is the church some in Heluctia here is christ here is the churche other in Bohem here is Chryst here is the churche and we in Englande here is chryst and here is the churche Wher of euery one dyssentyng from an other and that in matters of great weyght doth declare that the spiryte of God which is the spirite of truth and vnitie promysed by Christ to the catholyke churche dothe not leade nor gouerne such sectes neyther oughte they to mayntayne and set furth false 〈◊〉 to the people vnder the name of the churche yet saynt Austen in the same place addeth hys or rather gods threatnyng saying Ab isto uniuerso ad partem quamlibit quis quis separat hominem ille diaboli filius homicida conuincitur whosoeuer doth separate one man frō this whole to any parte he is proued to be the sonne of the deuyl and a very manqueller Alas than in what heauye case are those that haue separate from the catholyke churche not one man onely but many thousandes surelye in heauye and miserable case vnlesse they doo speadelye and in due tyme repent and do penance Moreouer to knowe more manyfestly the catholyke churche of Chryst we ought to consyder what Saynt Paule wryteth of the foundation thereof For all scismati call congregations though they 〈◊〉 themselues apparantly vpon the holye scrypture yet haue they there profession seuerally taken of some noug hty man as saynt Augustyne sayth They ar called euery one by proper names which they dare not denye But the catholyke churche though heretikes haue named it papystycall yet receyued it neuer any other name but catholyke and christian but al mē that rede may se how gloriously some haue vsed the name of 〈◊〉 Ebion Arrianus Manicheus 〈◊〉 Donatus and in our tyme lykewise the name of Luther Zwinglius Carolstadius with thousandes such other which heretical fashion S. Paule doth rebuke in his epystle to the Corinthyans who were euen in lyke case and bostyng vpon men sayd Ego Pauli Ego apollo I hold of Paule and I of Apollo But the holy apostle rebuketh them saying As long as there is amonge you enuying and stryfe or 〈◊〉 are you not carnall So that euerye christen man and woman may playnely se by the scrypture that these hauing such diuision and sundrye sectes amonge them selues are by S. Paule accompted altogether carnal and farre vnworthy to vse the name of the churche which is the onely and chast spouse of Chryst. But of the catholyke church saynt Paule sayth Now therfore ye are not 〈◊〉 and foreyners but you are citisens with the sainctes and of the housholde of God and are builded vpon the foundation of the Apostles prophetes Iesus Chryst hym selfe being the heade corner stone And further bycause saynt Paule throughe the holy Ghost in hym did forsee that all heretykes would callenge to them selfes the aucthoritie of the Apostles prophetes that they 〈◊〉 without aucthoritie or knowledge wrast theyr wri tinges euery one to there owne sense therfore thys holy apostle in the same epystle telleth vs the order whych Chryst hath apoynted to be obserued in his churche for he saith that Chryst ascendyng 〈◊〉 〈◊〉 dyd gyue gyftes to men and that he made some apostles some prophetes some Euangelystes some shepardes and teachers declarynge thereby that in the catholyke churche there are orders and offycers some hyer some lower whome the reste ought both diligently to heare and humbly to obey So did the same S. Paule before his death apoint Timothe to the offyce of a Bishoppe and also 〈◊〉 he dyd leaue in Creta that he shoulde ordeyne prestes in euery citie whiche preistes and Byshoppes should not be disdained or litle regarded as in this tyme of manye they are but they shoulde doynge there duetye haue double honoure and faythfully gouerne the church as S. Paule 〈◊〉 And writinge to Tite he byddeth him exhorte and rebuke with al seruentnes of commaūding by these places of the holy scrypture you maye easely se and vnder stand that in the catholyke churche there are and ought to be degrees and orders that whosoeuer doth breake contemne or deny the same he denieth and forsaketh the verye truthe and ordinaunce of Chryste and his Apostles Nowe further we oughte to consider that as S. Paule 〈◊〉 ordeyne Timothe and Tyte yea and other byshoppes and Preistes in his tyme ordeyne other delyuringe also to them the doctryne which they haue receaued of Paule and by contynual discurse of tyme