are disobedient seditious scismatike and verye wicked people as more at large shal be declared in some homelies to be specially made therevpon ¶ Thexposition or declaration of the tenthe article of the Crede whiche is The communion of saynctes The forgeuenes of synnes IN this article be taughte two speciall fruites and benefites whiche all men called of God and obeyinge to the same callinge in their wyll and workes doe obtayne by Goddes grace in the sayd Catholyke churche that is to say The communion of saintes and forgyuenes of synnes And here is to be noted that although this worde Sainctes in oure Englyshe toungue signifieth properly them that be departed this life and be established with glorye in Chryst. 〈◊〉 the same worde Sainctes whereby in thys article we expresse the Latyn word Sanctorum is here extended to signifye not onely those that be so departed this life and established but also such as beyng in lyfe here in earth be called into this holy assēble and Churche and be sanctyfyed in oure Sauyoure Iesu Chryste Accordyuge wherevnto S. Paule in sondry hys epystles to the Roma 12. to the Epher to the Philip. 4 to the Colos. 1. and to the 〈◊〉 14. vseth the sayd worde Sayntes and so doth he in dynerse other places els And as touchyng the fyrst of the sayd ii frutes or benefites whiche is The cōmunion of saintes That is to saye the mutual participation of saynctes ye shall vnderstande that lyke as al the 〈◊〉 parts and members of the naturall body of man do naturally communicate and be participante of one spirit or soule which gouerne the sayde bodye and euerye lyuelye parte thereof euen so doe all good Chrysten men participate of one holy ghost whyche alwayes gouerneth the catholyke churche and allyuely mem bres of the same and doth geue to sondrye members sondry spirituall giftes to the intent the whole body should therby be edified accordyng to the sayinge of S. Paule in the xii Chapter of his fyrste Epystle to the Corynthians where he sayeth in thys maner Vnicuique autem datur manifestatio spiritus ad utilitatem Alis quidem per spiritum datur sermo 〈◊〉 alijautem sermo 〈◊〉 secundū eun dem spiritum Alteri fides in 〈◊〉 〈◊〉 alij gratia sanit at um in eodem spiritu aly operatio uirtutum alii prophetia alii discreto spiritum alii generalinguarum alii interpretatio sermonum Hec autem omniaoperas tur unus a que idem spiritus diui dens singulis prout uult That is The gyftes of the holye ghoste are geuen to euery man to profyte other wythall to one is geuen throughe 〈◊〉 spirite the vtteraunce of wisedome To another is geuen the vttetaunce of 〈◊〉 by the same spyryte to another fayth by the same spirite to another the gifte of healinge by the same spyryte to another power to doe miracles to another prophecye to another iudgement to discerne spirites to another dyuerse tongues to another interpretation of sayinges And al these thinges worketh the selfe same spirite deuydinge to euerye man as he wyll By which place of Saynt Paule it is euident that al the lyuelye members of the Churche doe communycate and participate of one common spiryte And this participation beinge one of the hygheeste benefites that men receaue in the Catholyke Churche is comprehended in this article of the communion of Saynctes Of whyche communyon the Prophet Dauid in his cxviii psalmedoth also speake sayinge Particeps ego sum omnium timentium te et 〈◊〉 man data tua That is to say I am partaker wyth all suche as feare the and kepe thy 〈◊〉 But besides this foresayd participation or communion of the holy ghost beyng commune to all the liuelye members of the Churche there is also an other communion comprehended lykewyse in thys article whiche is the 〈◊〉 or vnion that all good christen men haue with Chryste who is the heade of the churche and who hath for his mystycall bodye the whole churche And of this kynde of communion of Saynctes S. Paule lykewyse speaketh in the foresayd twelth chapiter of hys fyrst epystle to the Corynthyans saying In uno spiritu omnes nos in 〈◊〉 pus baptizati sumus siue dei siue gentiles siue serui siue liberi omnes in uno spiritu potati sumus That is to saye In one spyrite are we all baptyzed to make one bodie whether we be Iewes or Gentils free or bonde and haue all dronke of one spyryte And lykewise doth he in the fifte to the Ephesians where spea kyng of the same he sayeth 〈◊〉 sumus corporis eius de car ne cius et de ossibus cius That is to saye We are membres of his bodye meanyng of the body of Christ and of his fleshe and of his bones And forasmuch as the moste blessed sacrament of the aulter wherein by the myghtye operatyon of Goddes worde is really present in the fourmes of breade and wyne the naturall lyuynge bodye and bloude of oure sauyoure and redemer Iesu Chryste doeth increase and worke in all them that worthelye doe receaue it the communion and coniunction in bodye soule of them to Chryste and of Chryst to them with a mutuall coniunctyon also in loue and charytye of eche good man in Christ to other Therefore the sayd Sacrament may also worthely be called the commu nion of Sayntes And so hathe the fyrst parte of this article been by good deuoute and learned menne expounded longe ago Nowe touchy nge the seconde fruite or benefite in thys article whyche is the remission of synnes you shall vnderstand that onely in the catholyke church and no where els the remissiō of synnes is to be had And there vndoubtedlye it is to be had and that by two meanes that is to wytte by baptisme and after baptisme by due penaunce and 〈◊〉 of the keyes geuen vnto the churche And as for baptisme it washeth cleane awaye al the former synnes as well actuall as originall so that they shall neuer after that be imputed vnto vs. But in case after baptisme we fall into synne then the remedy must be by the wholsome sacramente of Penaunce whiche sacrament is of so greate forse and vertue that howe heynous so euer oure synnes and offenses be yet by the meane of the same the sayde synnes maye be and are released forgeuen vnto vs. And for to take away all doutyng on our behalfe herein and that no man shoulde nede to dispayre oure Sauioure Chryste openlye and by expresse wordes in the twentye of Sayncte Iohn af ter he had breathed vpon hys Disciples sayde vnto them and generallye to they re Successours 〈◊〉 the holy ghost whose synnes ye release or forgeue they are forgeuen or released vnto them and whose ye withholde or reteyne they are withholden or reteyned And also with a special 〈◊〉 assygned vnto Saynct Peter gaue vnto hym and hys lawfull successours the full 〈◊〉 of releasyng and withholdyng of synnes saiyng vnto hym as it is
they maye and ought to be baptised and so receyue the graces and vertues of the same AND albeit baptysme be of this great efficacye yet ye shall vnderstande that there remaineth in vs that be baptyzed a certayne infirmitie or inclination to synne called concupiscence whiche by lustes and desyres doth moue vs many times to synnes and wickednes neuerthelesse almyghtye God of hys greate merci and goodnes hath 〈◊〉 vs such grace in this his holye Sacrament of baptysne that suche carnall and fleshely lustes and desyres shal not ne can in any wyse hurte vs excepte we do fyrst consent vnto them By whiche grace also we be made more stronge and able to resist and withstand the sayd concupyscences and carnall desyres than another man is that neuer was christened BVT this shall you note by the way that chyldren or men beyng once duley baptized ought not in any wyse as the Anabaptistes haue taught to be baptized agayne for Saynct Paule in the sixt chapter of hys Epistle to the Hebrewes sayth thus Impossibile enim 〈◊〉 〈◊〉 qui semel sunt illuminati gustauerūt etiā donū celeste et participes factisunt spiritus sancti gustauerunt nichilominus bonum dei uerbum uir tutes que seculi uenturi et 〈◊〉 sunt rursus renouari 〈◊〉 penitentiam That is to saye Impossible in dede it is those who once be illuminate and also haue tasted the heauenlye gyftes and haue bene partakers of the holye Ghoste and haue tasted besides the good word of God the vertues or power of the world to come and be fallen to be renewed agayne vnto penaunce Where by suche renewynge Saynt Paule vnderstandeth baptisme AND because aswell this sacrament of baptysme as all other sacramentes instituted by Chryste haue all theyr vertue efficacye and strength by the worde of God whyche by his holye spirite worketh all the graces and vertues whiche bee geuen by the sacramentes to all those that worthelye receyue the same Therefore we muste vnderstande and knowe that althoughe he whiche doeth minyster the sacrament be of a synnefull and euyll conuersatyon yet the vertue and effect of the sacramente is thereby nothynge dimynished or hurted neyther in infantes nor yet in them whyche beinge endued wyth the vse of reason come there vnto truly contryte and penytente of all theyr synnes done before beleuynge and confessinge al the articles of the Crede and hauyng a sure faithe and truste in the promysses of GOD of remyssyon of theyr synnes and purposynge euer after to lyue a chrysten lyfe FINALLY ye shall note concernyng thys Sacra ment of Baptisme that it maye well be called a coue naunte betwene GOD and vs whereby GOD testifyeth that he for hys sonne Chrystes sake iustifyeth vs that is to say forgyueth vs our synnes and indueth vs with his holy spiryte and gyueth vs suche graces that there by we be made able to walke in the workes of Justice ordeyned by God to be exorcised of vs in thys presente lyfe to the glorye and prayse of GOD And so perseuerynge to inioye the fruite of the lyfe euerlastyng And we agayne vpon our parte oughte most diligently to remember and kepe the promysse that we in baptysme haue made to almyghtye God that is to beleue onely in him onely to serue him and obeye him to forsake al 〈◊〉 and the workes of Sa tan to mortify our affections of the fleshe and to liue after the spirite in a newe life Of which promise and conuenaūt by vs made to GOD S. Paule putteth vs in remembraunce saying Rom. vi Knowe ye not that all we whiche are baptyzed in Iesus Chryst are baptysed to dye wyth hym for we be buryed with him by baptysme to dye that likewyse as Chryste was raysed vp frō death by the glorye of his father euen soo we shoulde walke in a newe lyfe By the whyche wordes S. Paule gyueth vs to vnderstande that al we whyche be baptized in Chryste That is to saye whyche are incorporated into the misticall bodye of Chryst haue professed and 〈◊〉 our selfe in Baptysme to dye from synne and vtterlye to abstayne from the corruption of our olde synnefull lyfe and to walke and procede in a newe lyfe of grace and the spirite into the whych we are called by the word of God and by fayth and due receauynge of thys holy Sacrament are brought and set into the same ¶ Of the Sacrament of Confyrmation and thexposition or declaration thereof HAVINGE last entreated of the Sacra mente of Baptysme by the which al maner of synne aswell original as ac tuall is remitted and the holy ghost therein geuen whiche doth regenerate vs into a newe creature doth thereby so weakē attenuate the fome or rage of cōcu piscēce in vs yea so help the weakenes of our corrupt nature that the sayd fome of concupiscence can in no wyse hurt vs excepte we wyll againe consente vnto synne mete and conuenient it shal be to intreat of cōfirmation whych is the seconde Sacrament aboue touched and rehearsed For albeit that the Sacrament of Baptysme alone to al such as haue receaued the same and bene therby regenerated by water and the holy ghost is sufficient to saluation and to brynge them to heauen if in that state of innocencye recouered and gotten by 〈◊〉 they shoulde by and by depart thys world Yet yf they hauing passed the red sea shoulde entre into the greate wildernesse and deserte of thys large and miserable worlde in asmuche as they should encountre haue much to doo wyth theyr outwarde and inwarde enemyes aswell the fleshe the deuyll and the worlde before they shoulde come to the land of promyse requisite and expediente it were for them to be armed at all pointes and made apte vnto the battayll and to abyde all assaultes that theyr enemyes woulde goo aboute to make agaynste them In consyderatyon whereof lykewyse as in the olde testament almyghtye God was benefyciall and good to the chyldren of Israell whom he caused safelye to passe the red sea drowning theyr enemyes and confortyng the sayde Israelites manye wayes aswell in spreadyng abroade ouer them the cloude in the daye for theyr protection as geuynge them fyre to lyght them in the nyght ouer and besydes the feadyng of them with celestiall fode and refreshynge of them with water that yssued oute of the harde rocke So oure blessed Sauyour Iesus Chryste hauynge fulfylled the fygures and shadowes of the olde lawe doth after baptysme geue vnto his Isralites the christen people dyuers gyftes of the holy Ghost and manyfoide graces whereby he doth hold vppe and confyrme or make stronge his sayd people that they are able to abyde to ouercome all the assaultes of theyr 〈◊〉 and amongest other he geueth vnto them hys holy Sacramentes of the whych confyrmatyon is one succedyng in order after Baptisme 〈◊〉 thys Sacramente of Confyrmation albeit the heretyckes in our tyme haue folyshlye busely and maliciously gone aboute to deface it scant 〈◊〉
tuo Philippo rege nostro omnibus illis qui in eius sūt comitatu benignis assume Vt uiam illorum precedente gratia tua dirigas subse quente comitari digneris ut de actu atque incolumitate eorum se cundum 〈◊〉 die tue presidi agaudeamus per Postcommunio Sumpta quesumus domine celistis mysterij 〈◊〉 ad prosperitatē iteneris deuoti pij famuli tui Philippi reges nostri omnium eorum qui in eius sunt comitatu proficiant eos ad salutaria cuncta perducant per. ¶ The three Collectes or orations for the byshop of London Oratio COncede quesumus domine 〈◊〉 tuo 〈◊〉 episcopo nostro ut predican do extendo quae recta sunt exemplo bonorum operum animas suorum instruat subditorum eterne remunerationis mercedem a 〈◊〉 pastore perciplat per. Secreta Munere nostra quesumus domine placatus suscipe famulum tuum Edmundum Episcopum nostrum 〈◊〉 sibi cōmissum benignus sēper ubique misericorditer protege per Postcommunio Hec nos communio domine purget a crimine famulum tuum Edmundum episcopum nostrum commissum sibigregem benigna quesumus pietate cōserua Per. ¶ A prayer in verses for the prosperouse voyage abode and retourne of our most excellente and noble kyng kyng Phylyppe 1. Prosper eat noster terraque marique Philippus Prospera sint ut iter sic mora sicreditus 2. Prosper eat noster maneat redeat que Philippus Prospera sint terra cuncta mari atque polo 3. Sit tibi rex noster terraque marique Philippe Tam bene quam tua quam nostra Maria cupit Ad lectorem Viue uale siquid nouistis rectius istis Candidus imparti sinon hijs utere mecum ED E MVNDVS ESTO BONVS ESTO BONIS DAE GLORIAM DEO FINIS EXCVSVM LONDINI IN EDIBVS 10 hannis Cawodi Typographi Regiae Maiestatîs HOMElies sette forth by the righte reuerende father in God Edmunde Byshop of London not onely promised before in his booke intituled A necessary doctrine but also now of late adioyned and added therevnto to be read within his diocesse of London of all persons vycars and curates vnto theyr parishioners vpon sondayes holydayes Anno. M. D. LV. I. C. The Table i. Of the creation and fall of Man ii Of the misery of all mankynde and of hys condempnation to death iii. Of the redemption of Man iiii Howe the redemption in Chryst is apliable to man v. Of chrysten loue and Charitie vi Howe daungerous a thinge the breake of Charitie is vii Of the Churche what it is and of the commoditie thereof viii Of the aucthoritie of the Churche ix Of the Supremacy x. Of the Supremacy xi Of the true presence of Chrystes body blud in the sacrament of the Aultare xii Of transsubstantiation xiii Of certen Aunswers agaynst some commō obiections made agaynst the sacrament of the Aultare ¶ The Bysshoppe of London to all persons and curates within his dioces of London FOrasmuch as the people of my dioces beyng within your seueral cures charge do as in dede of reason they maye loke for to haue at theyr pastours hand or at the least way by his prouision meane good instruction and teachinge especiallye howe to serue and please God and how also otherwyse to do their dutie as to any one of them in theyr degre doth appertayne And forasmuch also as there is not now a dayes that multitude and plenteth of preachers whiche in tymes past hath ben and by Gods grace hereafter shal be And fynallye for that euery one of you in your owne person is not able to discharge the office of preaching which many good folke do greatly wyshe and desyre ye could and woulde Therfore desyrynge to haue somethyng doue onward til God of his goodnes prouide something better I haue laboured with my chapleyns frendes to haue these Homelies prynted that ye may haue somewhat to instruct and teache your flocke withall requyrynge and charginge euerye one of you that diligentlye vpon the sondayes and holydayes ye reade to youre flocke frutefully and deliberately one of the said Homelies And thus fare you well Geuen at my house in London the fyrste daye of July M. D. LU. ¶ An Homely of the creation and fall of man THe Prophette Dauid in his fore score and nintēth psalme exhortyng all people to synge prayse to almighti god to serue hī in gladnes and re ioyse in his sight alledgeth thys as a sufficient cause thereof Scitote quoniam ipse est dominus ipse fecit nos et non ipsinos which is to saye Know you that he is our Lord it is he that made vs and we made not our selfes And in dede who that diligently wayeth the creatiō of man can not but therin most highly laude prayse almighty god his creator For wher in the creation of al other visible thinges he did but onely commaunde will that they should be made and incontinēt they were made in the creatyng of man he vsed great solempnitie and many notable circumstaunces Fyrst touchyng mā he said let vs make mā which words be as it were the wordes of god the father to God the sonne to the holy ghost spoken after the maner of men when they go about some great matter at what time they take good aduisement or they begyn and doo ioyne with the best wysest counsellours that they can get Thys circumstaunce not beyng necessary of goddes parte as withoute the which he might haue created man doth most manifestly declare the special fauour of almyghty god towardes mankynde but that nexte circumstaunce which doth immediatly folowe thys fyrst is a more surer profe and declaration of gods tender loue towardes mā whē he sayth Let vs make man to our owne similitude likenes Now mark good people howe much god dyd for vs in our creation He made vs in very dede like vnto himselfe in so doynge what could he haue done more for vs A wonderfull excellēt benefite comfort is it vnto vs to consyder that man was made like vnto god And to vnderstand this thyng the better you shall know that the similitude and likenes of man to god was not in the body of man for this you must moost certenly beleue that the godhed is a spirite not a bodely substaunce but this similitude and likenes was in the soule which was endued with most heuenly god-like qualities as vnderstandyng memory and wil with sondry gyftes also of grace And here is to be noted by the way that where almighty god sayeth Let vs make man to our owne similitude lykenes he geueth vs to vnderstād that there be three parsons in trinitie yet but one god For in that he sayeth let vs make man therein is signified a pluralitie or number of persones agayne in that he sayeth to our similitude and likenes and not to oure similitudes
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
god it is of two fortes it is to wytte the kyngedome of grace in thys worlde and the kyngdome of glorye in the worlde to come and of the kyngdome of grace S. Paule dothe speake in the. xiiii to the Romaynes in thys wyse Règnum dei est iustitia pax gaudium 〈◊〉 spiritu sancto Qui enim in hoc seruit Christo placet deo probatus est hominibus That is to saye The kyngedome of God is iustyce and peace and ioy in the holy gost for he that in thys serueth Chryste pleasethe God and is allowed with men Lykewyse the sayd Saynt Paule speakynge of thys kyngdome of grace doth in the fyrste chapiter of hys epistle to the Collossenses say thus He hath translated or caried vs frome the power or kyngedome of darkenes into the kyngedome of his derelye beloued sonne in whome we haue redemption and remission of synnes And moreouer we doo reade in the fyfte of the Apocalipse after thys maner Fecisti nos deo nostro regnum That is to saye Thou haste made vs a kingedome vnto our God For doubtles so longe as we remayne in grace god doth raygne in vs as in a spirituall kyngedome and we as his faythfull people doo obeye hym therein And as concernynge the kyngedome of glorye in the worlde to come you shall vnderstand that oure Sauiour in hys second comminge which shal be at dōes day shal giue entrance perpetual possessiō therof to 〈◊〉 elect whēhe shal say vnto them as it is 〈◊〉 Comeye the blessed of my father doo you posselle the kyngedome prepared for you before the creation or beginning of the worlde Nowe concernynge the kyngedome of the Deuyll which is cleane contrarye to the kyngdome of God that in dede is a dominion or rule and souerayntye whych the deuyll hathe in the hartes of the wycked men and women who accordyng to his pernycious wyll and entycynges doo transgresse the commaundementes of God and doo make them selfe bonde and thrass to synne wyllyngly consentynge to the denyles tentations and drawen thereby to hys seruice and holden also therein by concupyscence of the fleshe by concupyscence of the eye and by pryde of life And of thys kyngedome of the deuyll S. Paule Ephe. ii doth speake sayinge He God the father hathe reuyued you al at ones when you were deade thorough your trespasses wherein in tymes past you did walke accordinge to the course of this worlde after the prynce of the kynge dome or power of this ayre the spirite which nowe worketh vpon the children of vnbeleif Accordynge wherevnto oure sauiour also Jhon xii doeth call the deuyll the prynce of thys worlde that is to saye of all euyll and wycked people lyuynge in the worlde And in the. xli chapter of Job the deuyll is called the kynge of al proude men And forasmuche as it is not in oure power to delyuer our selues from the 〈◊〉 of the Deuyll but onelye by Godes helpe For oure perdition and vndoing is of oure selues but oure helpe and faluation is of God as sayeth the Prophete Ozee cap. 13. therefore it is very necessarye for all true christen people to make this petition incessantlye vnto our heauenly father and to beseche hym according to this doctryne of Chryste that by hys grace helpe we may escape the dominion and power of the Deuyll and that we maye be made subiecte vnto hys heauenlye kyngedome Therfore in this petytyon we dysyre God to gyue vs afore all thynges true and constant fayth in him and in hys sonne Jesus Christ and in the holye Ghoste with pure loue and charitie towardes hym and all men to kepe vs also from infidelitie desperation and malyce whyche myghte be the cause of oure destruction and to delyuer vs from dissensions couctuousnes lecherye and euyll desyres and lustes of synne and so the vertue of his kingdom to come to reigne within vs that al our heart 〈◊〉 and wyttes wythall our strength inwarde and outwarde maye be ordered and directed to serue GOD to obserue his commaundementes and hys will and not to serue our 〈◊〉 the fleshe the worlde or the Deuyll We desyre also that this kingdome ones in vs begonne maye be daylye cucrcased and goo forwarde more and more so that all subtyll and secrete hate or slouth whych we haue to goodnes be not suffered to rule so in vs that it shall cause vs to loke back againe and to fall into synne but that we maye haue a stable purpose and strenghte not onelye to begynne the 〈◊〉 of innocencye but also to procede ernestly furthe in it and to perfourme accordynge to the sayinge of Saynt Paule Colosse i. where he prayeth that we maye walke worthelye pleasynge god in all thynges beyng fruitefull in all good workes growynge and increasynge in the knowledge of god Also Eph. iiii he doth saye Worke and doo the truth in charite and increase and goo forwarde in Christ. Therefore in this prayer desyrynge the kyngedome of god to come we requyre also that we beynge alredy receyued and entred into the kyngdom of grace and mercye of god may soo contynue and perseuer therein that after this lyfe we may come to the kyng dome of glorye whych endureth for euer and thys is that greate and feruent desyre where with good men beyng mortyfyed from worldely affections haue bene and be alwayes kyndled and enflamed as appeareth by Saynte Paule when he sayd Philip. I woulde be losed from this bodye and be with Chryste and he sayth Rom. eyght We that haue receiued the firste fruites of thy spyryte doo wayle and mourne in our selues 〈◊〉 and loking to be delyuered from the mortalitie miserles of this body into the glory of the children of God 〈◊〉 Thexposition or declaration of the thyrde petition whyche is Thy wil be done in earth as it is in heauen AFter that in the seconde petition we doo aske of God oure eternall father that hys kyngedome of grace maye come vnto vs in thys worlde that we maye finallye come to hys eternal kyngdome in heauen whyche is the hyghest degree of mans filicitye there doth by ryghte order folowe thys thirde petition wherein we doo aske of God oure eternall father that hys wyll maye be fulfylled here in earthe by the fulfyllynge and kepynge of hys commaundementes whyche is the best and mooste perfecte meanes to procure vnto vs the foresaide highe degree of our felicytie And for the better and playner vnderstandynge of thys thyrde petition you shall note that by disobedience and synne of our fyrst father Adam we be as of our nature onelye without the grace of God vnhable to fulfyll the wyll and preceptes of God and so are enclyned to loue our selues and oure one wylles that we canne not hartely loue neither god nor man as we oughte to doo And therfore we being once chrysten men it is requisite for vs to praye that lyke as the holye aungelles and saynctes in heauen in whome GOD reygnethe perfectlye and holye
Epystle to the Corinthians be spiri tual yet it 〈◊〉 then the same in substaunce that it is nowe Agayne Manna a meate which God 〈◊〉 to the children of Israel in the wyldernes is both in Scripture and of the catholyke churche also called a spiritual meat and the water lykewyse which god gaue them out of a rocke is called a spiritual drynke and yet as well Manna as the water were of a bodily substaunce In the. vi to the Galathians sainct Paule calleth mortall men liuing then on the earth spiritual Wherefore spirituall is not so to be taken alwayes as to exclude corporall but that thynge whatsoeuer it be may be called spirituall wherein is a worke wrought by god aboue nature For as god is a spirite so are his supernatural workes called spi rituall and the thinges also on and in whome such workes are wrought are named spiritual thynges and therefore Manna though it were of a bodelye substaunce yet for that it came myraculously from aboue by the onelye power of God and not of nature is and may wel be called a spiritual meate And the dryncke whyche issued oute of the rocke albeit it was in substaunce very water yet for that God by hys omnypotency made it sodenlye to issue out of a rocke it is armed a spirytuall drynke 〈◊〉 bydyes lykewyse after the resurrection shal haue in them immediatly of God aboue that power of nature immortalitie incorruptibilitie 〈◊〉 other lyke supernaturall qualities and for that cause they shall after the resurrectyon be spyrytuall bodyes Nowe then what necessity is there that because the body of our 〈◊〉 Chryst in the Sacrament of the Aultar is a spirituall meate therefore it shoulde not be also the corporall substaunce of his body When the catholyke churche dothe saye that the bodye of Chryste in the Sacramente is a spirytaull bodye it meaneth that it is there onelye thoroughe the almyghtye powere of God and not by the power or manoure of nature Lykewyse when the catholyke churche sayeth that the bodye of Chryste is to be receyued there spirituallye it meaneth not that therefore the verye body of Chryst is not there to be receaued really in very dede For this worde spiritually dothe signifye onely the maner of the receauyng and dothe not importe the substaunce of the thyng so receyued Besides this the catholyke churche beleuynge that in the Sacrament of the aultare is alwayes reallye the body and bloude of our sauiour Chryst doth yet put a difference in the maner of receauynge thereof and vseth to saye that when good men receaue the sacramente that they receaue the bodye and bloude of Chryst both sacramentally and spiritually to but when euyll men receaue that they receaue the body of Chryst sacramentally only not spiritually because they come vnto it vnworthely and therefore do they procure thereby to theim selues dampnation But nowe to open fardar the very meaning of those worses of Chryst. It is the spirit that ge ueth lyfe the fleshe profiteth nothing you shal vnderstande that these wordes are taken of the catholyke church in two most godly senses the one is to meane by the spirite the godhed and by the fleshe the nature of man as yf he had sayde it is the godhed that causeth my fleshe to be able to gyue lyfe ne ther is my fleshe the fleshe of a bare man for then it beyng eaten coulde not profyte you but my fleshe is vnited in vnitie of persone to the godhed so that it is thereby able to brynge lyfe to the worthy eater therof Thus doeth Cyryil vpon the. vi of Saynte John expounde these wordes And to lyke purpose sainct Augustyne sayethe vppon the. vi of John that as knowledge beyng seperated from charitie maketh men proude but beynge ioyned wyth charytye dothe edyfye euen so mans fleshe not vnyted to the Godhed and byng eaten dothe not profytte but the fleshe of Christ whych is in hym in vnitie of person inseperably vnited to the godhed beyng worthelye receaued muste nedes hyghly profyt The other sēse of those wordes to meane by the spirite a spirituall vnderstandyng of Christes promyse made in Caper naum when he sayde the foode that I wyl giue vnto you is my fleshe whych wordes be then vn derstanded spiritually whē they be taken to meane that thing which passeth the power of nature to doo and manes wyt by naturall reason to comprehende lykewyse by the fleshe is to be ment a fleshely vnder standynge of the sayde promysse as to vnderstande wythout faythe in Christes deitie as the Capernaites dyd whyche toke Chryst but for a bare man so conceaued no otherwyse of the eatynge of his fleshe then of commen meate bought in the shambles Thys sense that S. Chrysostome wrytynge vpon the. v. of John and S. Augustyne wrytynge vpon the same Chapter ¶ An other obiection is there by occasyon that thys truth is not expressed in the commē crede ¶ Whych obiection doth procede of an ignoraūce lacke of knowledge of the fyrst institution of that crede For in the primatyue churche when men of all ages dyd sodenly turne from gentility to the christian religion and yet then were not by and by vpon suche there turne admitted to anye sacrament but fyrste were instructed in artycles necessary for them to beleue before they were baptised thys common cread was taughte them and they were for that tyme called Catechumni that is younglynges in Chrystes religion and begynners admytted but to the fyrste principles of the chrystyan faythe durynge whyche tyme they were not suffered so muche as to be present at the masse but after the gospel were quyte excluded from the same as by the vndouted wrytynges of the auncient fathers in chrystes church maye most euidently appeare So that thys reason is fōd and to no purpose to say that because it is not in the 〈◊〉 crede expresly set fourth that in the sacrament of the aultare is the very 〈◊〉 and bloude of our sauiour christ therfore no christian man is boūd to beleue it so to be S. Chrysostome and S. Augustyne hauyng occasion many tymes in 〈◊〉 sermones made by them to speake of this Sacrament for asmuch as amōg theire audience were as wel youg lynges not yet baptysed as other fathfull alreadye christened did vse oft tosay Quod 〈◊〉 norāt that is which that faithful or they that be alredy baptised know or such lyke thing and would not then expreslye declare the trueth touchyng the sacramente of the aultare for that it was not the maner to reueyle suche misteries to those yonglinges but to them was in general as sufficient for saluation prescribed in that common crede that they should beleue the catholike churche which not onely was sufficient thā for thē beleuynge the othere artycles of there crede but is sufficient at thys present also for vs cōfirminge oure selues in all poyntes to the common belefe of the catholke church whyche is
the surest pyller that men maye lene vnto be they learned or vulearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe ¶ There are othere obiectyons vpon iii. partyculer artycles of our crede whyche are that Christ is ascended and sytteth at the ryght hand of God the father from thense shall come to iudge the quicke and the deade ¶ Whych articles yet being ryghtly vnderstanded shoulde rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a manes bodye to ascende and aboue the worthynes of manes nature to syt at the ryghte hande of God the father that is to be of equall power and glorie with God the father and fynallye as it is aboue the aucthoritie of mans nature to gyue sentence of eternall deathe and lyfe vpon all mankynde and yet euerye good manne stedfastlye beleueth al these supernatural powers in Christ touching hys manhed bycause he is both God and man and to god nothyng is impossible euen so shuld we with like belefe knowinge that Christ is omnipotent credite all othere thinges done or spoken by Chryst and be moost certen that how so euer they seme in apearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacra ment also yet they must nedes be bothe beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the 〈◊〉 fourmes of bread and wine hys wysdome so ordeyning that wyth oure hartes we woulde beholde hys golry as he syttethe in heauen at the ryghte hande of the father and wythall should fede on hys very body in the sacrament to re ceaue the more grace and there vpon so to be gouerned wyth hys spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutyons myghte suffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all othere common 〈◊〉 made agaynste the Sacramente of the Aultare troublynge moche the heades of the symple people by there folye in crediting euyll and per nicious schole maysters to theyr destructyon wher giuing credite to the catholyke churche they myght auoyde all 〈◊〉 and meryte a great deale yet to open further the 〈◊〉 and noughtines of the heretique teachers in our tyme and howe glad willinge they are to 〈◊〉 the symplicitie of the vnlerned people ye shall haue here added some moo obiections and solutions geuē to them to thys ende that if the sayde symple people haue bene infected with the sayd obiections or such lyke they maye be wel satisfied in their conscience therevpon adhere vnto the catholyke faythe maynteyned and obserued in the catholique churche out of whych there is no saluation And to prorede herein this is one othere common obiection that much troubleth the ig noraunt people it is to wite ¶ How can that bodi and bloude of our Sauioure Chryst be in the blessed sacrament of the aultar seing that not only euyll men do many tymes receue the same but fyre also maye consume it and other like chaunces may happen vn to it ¶ For 〈◊〉 to whyche obiectiō it is fyrst principally to be sayd that this obiection procedethe of a vayne curiositie of them whyche rather delyte fondly to talke of thys high mystery theu to prepare themselues to receaue the same accordyngly Sure we are that our Sauiour Chryste is nowe man incorruptible and impassible nether by fyre nor by ought els can suffer violence and therefore where it pleaseth hym of hys tender mercy and goodnes for our great comforte and soule helth by hys omnipotent word to tourne the substaunce of breade and wyne into hys most prerious body and bloud in the sacramente of the aultare and yet so to make thys turne that neuerthelesse he sufferethe the fourmes sensible qualities of the breade and wine to remaine in there nature as they were before the consecratyon it is to be vnderstauded that the vyolence or force that is or in ye be 〈◊〉 to thys sacramente is done onely to the fourmes and qualities sensible which in dede are subiecte to passibilite corruption but in no wise to the vncorruptible bodi bloud of oure sauiour Chryst vnder them conteyned Doo we not read I pray you in the fourthe of Mathew how that our sauyour suffered the deuyll to take hym and carye hym vp into the pynacle of the temple afterward to the toppe of an high mountayne and yet who doth not know that he suffered no vilany therby at al The sonne beames also many tymes do shyne on thynges impure vncleane yet are they no whit thereby defyled The bodye of mā is with a greter vnion ioyned to the soule then are the fourmes of bread and wine to the body and bloude of our sauionr Chryst in the Sacrament of the aultar and yet we know that 〈◊〉 putrifaction and other such lyke thynges chauncynge to our body the soule hath in it no suche passion for that it is immortall The very Godhed of oure sauiour Chryst was in vnitie of personne vnited to hys manhod yet none of the passiōs paines or griefes which he sustayned in hys manhod broughte vyolence alteration or chaunge to hys godhed For the godhed is in alterable vnpossible The simplicity of Chrysten people in the primatyue churche was suche that they beleuynge mooste certenly the body and bloud of our sauiour Chryste to be in the sacrament of the aulter vnder the fourmes of bread and wine dyd without al curious talke of the fourmes accidentes bende thē selues to be 〈◊〉 at masse where in the myghtye woorke of consecratyon is wrought bi god and wherin our sauiour Christ also is in fourmes of bread and wyne offered vp to the heuenly father by the preist for the soner obteinyng of mercy and fauoure towardes vs and the sayde people beyng at masse they wyth moost feruent deuotion dyd praye and did honour the blessed sacrament of the aulter the body and bloude of our sauiour Christe and besydes this they dyd oftentimes wyth feare and tremblynge prepare them selues to the worthy teceyte therof and by suche theyr godly behauiour they dyd purchase to them selues greate aboundaunce of grace wher we by the cōtrary and moost vnchristian behauiour prouoke gods wrath dayly more and more vpon our selues and that whole realme For nothyng 〈◊〉 〈◊〉 God to auengeaunce then the presumption of such as 〈◊〉 curiously enter into hys hidden secretes and thervpon doo contempne all that whyche by theyr feble wyttes they are not