auncient and famous doctours of the churche and partly and moost especially in consyderation of the cōsent of the hole catholike church herin nothing to dout in thys matter but that that holy Apostle S. Pe ter was Christes vicar on earthe and had hygher and more authoritie generall then anye one of the Apostles els and that the special purpose why that Christ would haue such authoritie to be in one mā was is for thepreseruatiō of vnitie in his church whych church is but one and thus much for this time shal now suffice you In the next homely you shal here further of thys matter Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London An other Homelye of the Prymacye IT is wrytten in the. viii chapiter of the actes howe Si mon Magus dyd offer vnto Saynte Peter mony togiue him power that on whome soeuer he shoulde laye hys handes the same parson myght therby receiue the holy Ghost But being for this his most wycked request greuously reproued and fearyng withal to contynue any lōger in those parties that is to say in Sa maria so nighe thappostles he the sayde Symon Magus fled to Rome and there by hys enchaūte mentes dyd greatlye delude the people as Iustynus the martyr a verye auncient writer in hys second Apologie directed or sent to the Emperoure Antonius doth playnely testifye Ireneus also in his fyrst boke Contrahereses doth recorde the same And the said Simon Magus did so delude blind the people that they did esteme him for a God and dyd set vp his image in the Citye with this inscrip tion Simoni de sdncto That is to say To Simon the holy God But it was not longe after those 〈◊〉 played by Simon Magus thus seducing that 〈◊〉 ther but God sent his great 〈◊〉 saynct Peter thyther that is to say to Rome who both did confounde the sayd Simou Magus and dyd also conuert a great number of the people there vnto the fayth of Chryste as is at large set fourthe in the. xiiii chapiter and second booke of Eusebius 〈◊〉 historye Nowe this Apostle sayncte 〈◊〉 by the wyll and prouidence of God beynge brought to Rome did there continue bishop of that Sea xxv yeares and ther also did suffer a glorious martyrdome in the last yeare of the reygne of cruel Nero Themperoure whyche thynges Saynte Hierome in the verye begynnynge of hys worke De 〈◊〉 scriptoribus doth wytnes in thys maner Simon Peter the sonne of Ioannis of the prouince of Galile and of the towne of Beth saida the brother of Andrewe the Apostle af ter his byshopricke in 〈◊〉 and after his preching in Pōtus 〈◊〉 〈◊〉 Asia and Bethinia to the Iewes which were dyspersed abrode in sondry contries came to Rome to ouer throwe Simon Magus and ther did kepe his sea fyue and twenty yeres until the last yere it is to wyt the xiiii yere of the reigne of Nero by whom he was crucified and so crowned with a crowne of martirdome his heade being turned downe to the grounde and his feete vpwarde bycause he sayde or accompted hym selfe vnworthy to be eruci fyed in such forme and maner as hys mayster Chryst was S. Ambrose in his lxr sermō speakyng of that matyrdome of saynt Peter and saynt Paule at Rome sai eth thus I thinke it not done without a gret cause that in one day in one place vnder on 〈◊〉 they bothe dyd suffer In one daye for that they should come to Christ together In one place that neither of them both shoulde be destitute of Rome and vnder one persecutoure that like crueltie shuld slaye them both The day was for their merite the place for theyr glory the persecutor for theyr vertue And in what place I praye you dyd they suffer martyrdome Euen in Rome which is the heade and cheyfe citye of the worlde to the intente that where the heade of superstition was ther shuld rest the head of holynes and where the prynces of the heathen did dwel ther the princes of the churche shoulde lye Thus sayeth saynt Ambrose whervnto agreeth Egesippus an auncient wryter in his thyrd booke of the distruction of Hierusalem and like wyse Dionisius the byshop of Corinth and Caius also which lyued in the daies of Zepherius the Bishop of Rome as more at large appeareth in the xxv Chapyter of the fore sayde seconde boke of Eusebius Ecclesiasticall hystory Now that we haue in the homely going next before this declared that our sauyour dyd appointe Sayncte Peter to a greater and hygher offyce then he dyd any other of his Apostles and haue in this homely intreated of the abode of saynct Peter and martyrdome at Rome we wyll consequentlye proue that the Byshoppes of Rome haue alwayes in the catholyke church bene estemed iudged and taken for saynt Peters successours euen in that his speciall and hyghest offyce and that to him and thē by the wyll of God doeth appertayne the gouernement of Chyst es hole stocke on earth And fyrst I wyll begyne wyth the 〈◊〉 Authoure 〈◊〉 who in the thyrde Chapiter of his thirde booke agaynst heresyes doeth say that the church of Rome is the greatest the eldest and the best knowen of al churches and that it was foūded by the most gloryous Apostles Peter and Paule that through the succession of the byshops of Rome frō samct Pe ter vntyll hys tyme the truth was deryued from hande to hande that it myght ther easely be foūd and had And herevpon he sayeth further these 〈◊〉 des 〈◊〉 hane enimecclesiam propter 〈◊〉 〈◊〉 necesse est omnem conuenire ecclesiam hocest eos qui sunt ubique 〈◊〉 That is to say For vnto this church meaninge and poynting the sea of Rome for the more mighty principalty of it al that hole church of Christ that is to saye all the faythful wheresoeuer they be muste assemble or repayre vnto And saynt Augustyne agreably herevnto doth in his 192. Epystle saye that in the church of Rome the primacy of the Apostolyke Sea did euer florish And the same sainct Augustyne wrytyng agaynst one Petilianus whyche dyd blaspheme the sea of Rome as heretykes doo now a dayes doeth more ouer wrytte in thys maner 〈◊〉 al the byshops of the worlde were such men as thou dooest moost falsely report them to be what hath the sea of Rome hurted the where Peter did syt and nowe Anastasius syttethe or what hath the sea of Hierusalem hurted the 〈◊〉 Iames did sit and now at this presēt Ioan nes dothe sit wyth whome we are in the ca tholyke vnitie ioyned and from whome ye haue deuyded your selues in youre wycked rage or fury why doest thou call the Aposto like sea the sea of pestilence If thou do it for the mēs sake whō thou thinkest to preache the lawe and not to fulfil the lawe did our sauiour I praye the any such iniurye to the sea or
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
euyll lyfe bryngeth to the euyll lyuer eternal death beleue he neuer so wel As S. Paule wituesseth in the. v. chapyter of his Epi stle to the Galathians where he sayth Walk af ter the spirite and fulfyll not the lustes of that fleshe For the flesh lusteth contrary to the spirit and the spirit contrary to the flesh These are cōtrary one to another so that you do not what ye would But and yf ye beled of the spirit then are ye not vnder the law The de des of the fleshe ar manifest which are these aduoutry fornicatiō vnclennes wātonnes ydolatry witchcrafte hatred variaūce 〈◊〉 wrath stryfe sedition sectes enuye murder dronkēnes glotteny and such like of which I tel you before as I haue told you in time past that they which commit suche thinges shal not inherit the kingdō of heuē Thus you perceaue that to the enioying of the death and passion of Chryst these two poyntes are requisit of our behalfe the one to beleue rightlye that other to lyue vpryghtly whych two poyntes no man is able otherwyse to know except it be by speciall reuelation from God but onely by the catholike churche which catholike church oure sauioure Chryste hath appoynted to be the onely scoole for al men to come and repayre vnto to learne such truth as is mete for them to know for the attayning of euerla styng life This catholike church and no other company hath that true vnderstanding of scripture the knowledge of all thinges necessary to saluatiō To this churche Christ maketh promis in that xvi of Thō saying Whē that spirit of truth shal come he shal teache you al truth To this church also he maketh that other promis written in the xxviii of Mathewe where he sayth Behold I am with you to the ende of the world This Catholike church thus gouerned by the holy Ghost assured alwayes of Chryst him selfe neuer yet fayled frō that time of the Apostles hitherto ne shal fail to the worl des ende nether can it be deceued in any necessary truth 〈◊〉 as Chryst promyseth in the. xvi of Mathe we saying That hel gates shal not pre uayle agaynst the churche where by hel gates he meaneth errour as yf he had sayd that the catho lyke churche shall neuer be ouercome with erroure For this cause S. Paule in the third chapter of his first epistle to Timothe calleth the catholike church the piller and ground of truth This catholike churche must in al ages nedes be an open knowen churche and such a companye as among which the trueth is openly preached ells Chryste woulde not haue sayde as it is wrytten in the. v of Mathew A citie that is seton a hyl can not be hid ne ther do men light a candle and putit vnder a bushel but on all cādelsticke and it geueth lyght vnto al that are in the house Wherfore they do great iniury to Chryst which saye that the catholyke church is an vnknowen church seinge it is that citie which our sauiour there mente that candell of which he there speaketh So manye as deuyde them selues frō this open knowen Churche of Chryst and refuse the doctrine thereof thoughe they be neuer so diligent in reading ofscripture yet shall they neuer truely vnderstande scrypture but runne continually farther and farther into errour and ignoraunce cuē as a mā that is once out of his way the farther and faster he goeth furth the more he loseth his labour Saynt Peter therefore in the fyrst Chapter of his secōd epystle geueth vs a most certayne an sure rule which if we folow we shall not fayle ryghtly to vnderstand scripture his rule is thys We haue sayth he A ryght sure word of prophecie wherevnto yf ye take 〈◊〉 as vnto a light that shineth in a darke place you doo wel vntil the day dawne and the daye starre arise in your harts So that you first knowe this that no prophecy in the scripture hath any priuate interpretation For that scrip ture came neuer by the wil of man butholy men of God spake as they were moued by the holy ghost Here you se howe S. Peter willeth euery man fyrst of all to knowe that scripture must be vnderstanded after the generall meaning of Chrystes church and not after the priuate interpretation of any seuerall man or company And in the thyrde chapyter of the same Epystle he sayeth further that in S. Paules epistles are manye thinges harde to he vnderstanded whyche they that are vnlearned vnstable do peruerte as they do also the other scriptures to theyr own destruction ye therefore beloued seing you be 〈◊〉 afore hand beware leaste ye with other men be also plucked a waye through the erroure of the wicked fal from your owne stedfastnesse Lo here S Peter telleth the 〈◊〉 cause why men my svnderstand scrypture which is lacke of knowledge and lacke of constancie when men ether thorowe ignotaunce or thoroughe inconstancie swerue from the catholyke meanyng and folowe priuate interpretation Such men he sayeth do peruerte the scryptures to theyr owne destruction Saynte Paule also wrytynge to Tymothe and willing hym to be earnest in the study of scripture geueth him withal this foresayd rule saying in the very ende of his fyrst epistle O Limothie kepe sure that whiche is committed to thy custody auoide newe fangled termes and bosting of science falsely so called which science whyle some dyd professe they haue erred from the fayth The thinge which S. Paule sayeth was committed to 〈◊〉 custodye was the truth of the catholyk fayth which he sayth some fell from by reasonne of new fangeled termes and by reson aiso that they tooke vpon them knowledg beynge in dede ignoraunte And in the thyrde chapter of hys seconde epistle to Timothie he farther sayeth Contynue thou in that thinges which thou hast learned which also were commytted vnto the. S. I reneus also a blessed martyr and very nyghe to the tyme of the Apostles a man of greate learning and no lesse vertue and such a one as by the consente of all men had the perfyt knowledge and vnderstandynge of scryptures in his third boke 〈◊〉 〈◊〉 the arche heretyke and in the fowrth chapter of the same boke sayeth touchyng the catholyke churche in this maner We must not seke the trueth among other seing we may easely take it of the church for as much as the Apostels haue fully lefte with it as in a rich tresury all truth the who so listeth may thence take the drinkes of life for this is the entre to life All other are theues and robbers wherfore them must we auoyd that doctryne that the church teacheth we muste loue with great diligence embrace the tradition of the truth For what yf a controuersy shoulde happen to ryse vpon neuer so 〈◊〉 a questiō ought not men in that case to haue recourse to the most auncient churches in which the
Apostles were conuersaunt and ther learne the truth in that controuersy ye what yf the Apostles had lefte behynde thē no writyng at al must we then not haue folowed the order of tradition delyuered by them to such as they committid the churches vnto to which tradition manye barbarous nations beleuing in christ do giue credite with out any other wrytyng then that which is in their hartes wrytten Al this wryteth Irene us and within a lytle after he sayeth Yf to these barbarous nations any man 〈◊〉 preach in their owne language these inuentiōs of heretikes by and by they would stope their eares and 〈◊〉 as farre as they could frō him and not once here hys blasphemous talke thus sayth S. 〈◊〉 Now yf christen people at this 〈◊〉 would folow this trad which this blessed 〈◊〉 here speaketh of thē should no mārunne into heresy but al men shold cleue fast vnto that wholsome doctryne of the catholike churche abhor and detest whatsoeuer any precher would vtter to thē contrary to the same For whosoeuer precheth any doctrine not agreable to that general 〈◊〉 doctrie in the open knowen church he it is such as be like to him of whō our 〈◊〉 biddeth vs to 〈◊〉 sa yng in yt. vii of Mathewe Beware of false prophets which com to you in shepes clothing but inwardly they are rauenyng wolues Our sauior calleth them wolues for that they deuoure that soules of so many as giue credite vnto thē he sayeth farder of them that they come in lambes skins because they pretend the woord of God and therewith bleare the eyes of pore simple men and make them beleue that it is as they saye where in 〈◊〉 whatsoeuer is taught contraty to that that al 〈◊〉 openly teacheth and from tyme to tyme hath taught is false and cannot possible be true 〈◊〉 les we wold 〈◊〉 that christ hun selfe wer not true For he promyseth that hym selfe wil be for euer with the church and that the holy ghost shal for euer gouerne the same Forasmuch than as there is no other schole on the earth for men to learne theyr duety towards god and the worlde but the catholyke church nor no other doctrine auay leable to eternall lyfe but that which the catholyke church teacheth therefore all christē people are required to make a solēpne vow at theyr baptisme to beleue the catholyke churche And he that so doeth is in an assured trade 〈◊〉 saluation if in his conuersation he folowe the same but contrary wyse he that 〈◊〉 it not is in a moste certayne estate of euerlastyng dampnation 〈◊〉 that youe maye knowe what the 〈◊〉 churche dothe in all poyntes beleue there shal be hereafter particulerly set forth vnto you the seuerall matters requisite to be beleued practised of all Chrysten people that no man may haue iuste cause hereafter to pretende ignoraunce but al men beyng sufficiently instructed maye by folowynge such doctryne attayne to euerlasting lyfe whyche send vnto vs all the blessed 〈◊〉 the father the Sonne and the holy 〈◊〉 to whom be all honoure and glory 〈◊〉 without ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An homely of Christian loue or Charitie FOrasmuch as that pith and summe of al things which be contemed either in the lawe or in the prophets doth stād and cōsist in the loue of God and in the loue of 〈◊〉 neyghbour as our 〈◊〉 Christ doth 〈◊〉 〈◊〉 stifye in the. xxii Chapiter of saint Mathewe sayinge 〈◊〉 of the Pharises beyng a doctour of the lawe tēping did aske him and say maister what is the great cōman̄demēt in the law Jesus 〈◊〉 〈◊〉 vnto him Thou 〈◊〉 loue thy 〈◊〉 God with al thy harte wyth all thy soule and with althy hole minde this is sayeth he the greateste and firste 〈◊〉 And the seconde is like vnto it Thou 〈◊〉 loue thy neig hboure as thy selfe and of these two commaundements al the lawe doth 〈◊〉 and the Prophetes And forasmuch also as we can not loue God well excepte we doo loue our neyghboure in a due order ne yet loue our neyghboure well excepte we doo 〈◊〉 God in that due order that we oughte to doo Sainct Jhon the euangelist so testifyeng and declaryng in the thyrde and fourthe Chapiters of his fyrst canonical Epistle And finally forasmuche as he that loueth not after this sorte is by the testimonye of the sayde sainct John in the sayd thyrd Chapiter iudged to be in death therfore it is ryght expediente and necessarye to haue alwyes thys loue whiche nowe in oure vulgare tonge and common talke is ofte named by the name of Charitie but ve ry megerly and coldely practised and set fourthe in dede as it shoulde be And of truthe yf we woulde iudge vpryghtly and well we ought to saye that of all thinges that be good to be taught vnto Christen people there is no thing more necessarye to be spoken of and daylye called vpon then charitie as wel for that al maner of woorkes of righteousnes be cōteyned in it as also that the decaye thereof is the 〈◊〉 of the world the banysh ement of vertue and the cause of all vice And forasmuch as almost euery mā maketh frāeth to hym selfe a charity after hys owne appetyte and how 〈◊〉 so euer his lyfe be bothe vnto God and man yet he perswadeth with hymselfe styll that he hathe chatitye Therefore you shall here nowe a true and playne descryption of charity not of mens ymagination but of the very woordes and example of our sauioure Jesus Christe In whyche description euerye man as it were in a glasse may consider him selfe and see plai nely without error whether he be in the true Charitye or not charitie is to loue God with al oure harte withall our life with al our powers with al our strength Wyth all our harte that is to say that our hartes mynde studie be set to 〈◊〉 his woorde to trust in hym and to loue him aboue all other thynges whyche we doo loue best in heauen or in earthe Wyth all oure lyfe that is to saye that our chief ioye and delite be sette vpon him and his honoure and our hole lyfe gyuen vnto the seruyce of hym aboue al thynges wyth hym to lyue and wyth 〈◊〉 to dye yea and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or doughter house or lād more 〈◊〉 me saith Christ is not worthy to haue me 〈◊〉 all oure powers that is to say that with our handes and feet wyth our eyes and eares 〈◊〉 〈◊〉 and tongues and wyth all other parts powers both of body and of soule we shoulde be gyuen to the 〈◊〉 pynge and fulfyllyng of hys commaundementes This is is the fyrst and the principal part of chariti but it is not the whole For charitie is also to 〈◊〉 euery man good and 〈◊〉 frende and fooe And 〈◊〉 cause be gyuen to the contrary yet
and ryghteousnes all the dayes of this our lyfe so that finally we may attayn to the life that neuer shal fayle but continue for euer which graunt vnto vs the father the sonne and the holye gooste preseruing our good kyng and queene in all ioye and felicitie longe to continue to theyr glory and oure comfortes Amen ¶ Concernynge fayth what it is and howe it is to be considered and taken here in this boke ACCOMPLISHINGE the promys made in my preface for as much as fayth is the fundation ground of all oure Christian religion I shal now intreate and speake thereof And knowe you that althoughe this worde fayth be diuersly taken both in prophane Aucthors and also in Scrypture sometymes signifying trust sometymes truth sometimes conscience sometymes 〈◊〉 sometimes credulitie sometymes credence sometimes promys sometymes profe sometymes helpe sometymes the gyfte or grace of God and such lyke yet here in this boke or processe there shall not be cheifely and principallye intreated or spoken of euery kynd of fayth as in eue ry way it maye be considered but onely of two kyndes or acceptions thereof And Fyrst do you vnderstand that fayth maye be considered by it selfe as it is a seuerall gift of god separate and distincte from hope and charitie and beinge so considered and taken it signifieth and importeth a perswasion and beleif wrought by god in mans harte whereby man assenteth graunteth and taketh for true not onely that God is which knowledge is taughte and declared by the maruaylous worke of the creation of the world as S. Paul saith in his epystle to the Romaynes but also that all the wordes and sayinges of God whych be releued and opened in the scrypture are of most certayne trueth and infallible veritie And not that these thyngs one ly are to be credyted and assented vnto but also that all thynges els which were taught by the Apostles and whych haue bene by a whole vnyuersall consent of the Churche of Chryste euer sythe that tyme contynually taught and taken alwayes for true ought to be receaued accepted taken and kepte as a true and perfecte doctryne apostolique This then is the fyrst acception of fayth whyche man hath of God and wherein man doth not leaue to hys owne naturall knowledge whych is by reason but he leauethe to the knowledge attayned by fayth wythout whych faith man is ignoraunte and blynde and cannot vnderstande accordynge as the prophete Esay affirmeth in hys vii Chapiter saying Nisi credideritis non intelligetis That is to saye onlesse ye beleue ye shal not vnderstand This faith is the beginnyng the entry and the introduction vnto all Christian relygion Godlynes For as S. Paule sayeth in his xi Chapiter of his Epystle to the 〈◊〉 He that cometh to God must beleue that he is and that he is a rewarde vnto them whyche do seke to please hym And thys fayth although it be such a begynnynge such an entrye and such an introduction verye necessarye for the begynnyng of all ryghtousnes yet yf it do procede no farther adioynyng with it hope and charitie it is called in Scrypture a deade faythe be cause it is voyde and destitute of lyfe aud wantethe the helpe and efficacie of charitie And this much for fayth as it is considered in the fyrst acception Faythe as it is considered in the seconde acception maye not be alone but muste nedes haue hope and charitie annexed and ioyned vnto it And faythe so taken doth signify not onely the beleif and perswa sion whych was before mencioned in the fyrst acception and taking of fayth but also it signifyeth a sure confydence and hope to attayne all whatsoeuer god hath promised for Christes sake and it signifieth and comprehendeth also a hartye loue to GOD and an obedience to his commaundementes And faythe thus considered is a lyuely faythe and worketh in man a ready submission of hys wyll to Goddes wyll And this is the effectual fayth whiche worketh by charitie and whyche as S. Paule testifiet vnto the Galathians is of value strēgthe in Chryst Iesu. By this fayth Abraham not knowyng whyther he shoulde go went out of his countrye and dwelte in the lande of beheste or promyse as in a straunge lande lokyng and trustyng for a cytye founded and buylded by almyghty God By this fayth also Abraham when he was tempted was ready to offer vp his onelye begotten sonne 〈◊〉 in whome he loked for the promyse nothynge doubting but that God who made the promise was able to rayse hym vp agayne from deathe And in thys sorte and wyse faythe is taken in the moost parte of the examples which be recyted of S Paule in the. xi chap of hys Epistle to the Hebrwes And thys faythe so consydered and taken euerye Chrysten man doth promyse professe and couenaunt to kepe when he dothe receaue the Sacramente of Baptysme And here is to be noted and considered that all the promyses of god made at any tyme to man after the fall of Adam for Christes sake are not absolutely and puerly made but vnder thys condytyon that is to saye that man should beleue in God and with the grace of God geuen for Chryste endeuer hym selfe to accomplyshe and kepe the commaundementes of God so that yf man do beleue in God and wythe the sayde grace do endeuer hym selfe to the best of his po wer to kepe and accomplyshe the sayd commaundementes man maye iustlie then chalenge the sayd pro mises so graciously made vnto hym on goddes part and if on the other side a man wil not beleue in God and with the sayde grace endeuer hym self to the best of his power to kepe and accomplysh the sayde commaundementes then man can not iustly chalenge in any wyse the sayde promyses or the benefyte thereof in asmuche as he hath not fulfylled and kepte on hys parte the sayde commaundementes whyche were parte of the promyse and conuenante made no other wyse by God vnto man but vnder condytion as the Prophete Dauyd playnely declareth in the. lxxx and lxxxviii Psalmes aud Chryst in the. xix of Mathe w. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mandata That is to saye 〈◊〉 thou wylt enter into lyfe kepe the commaundementes The Churche the refore according vnto the same intendynge that manne shoulde alwayes haue thys in good mynde that is to saye that the promises of god to man be made but vpon condycion and that with out kepyng of the condytyon no man is partaker of Goddes promyses hath taughte and ordeyned that men before they do receaue baptysme shall promyse and conuenaunt to fulfyll the sayd condytion and to forsake the Deuyll and the worlde and to serue only GOD. Of which promyse and specyall conuenaunte whereby man thus byndeth himselfe to God man is called in Latyn infidelis that is to saye Faythful And on the other syde yf he neuer made the promise or con uenaunt or after that he hath made it he doth renoūce and refuse it then that man in
that case is amonges the Chrysten people called in Latyn Infidelis That is to saye Unfaythfull or Heathen And because God as before is declared hath made promyse and conuenaunt wyth man and is euer in hys wordes pro myses moost true moost iust moost constante and wyll as we must moost assuredly beleue and thynke performe and accomplyshe the same soo farre forthe as he hath promysed in any wise therefore God is cal led as he is in very dede Fidelis et verax that is to say Faythful and true obseruyng and kepyng his fayth that is to saye hys promyse to man requyryng that man shoulde lyke wyse kepe hys faythe and promyse towardes hym Nowe of these thynges that are before spoken it is manyfest that fayth as it is taken in the seconde accep is the perfecte faythe of a true chrystian man conteynynge the obedience to the hole doctryne and religion of Chryste And after thys sorte is faythe taken of S. Paule in his epystle to the Romaynes and in other places of Scrypture where it is sayde that we be iustifyed by fayth In whych places man may not thinke that we be iustifyed by fayth as fayth is a seuerall vertue seperated from hope and charytie from feare of God from repentaunce but by fayth there is ment not the late inuented and deuised faith that is to say onely faythe or fayth alone but faythe with the foresayde vertues coupled and ioyned to gether conteinyng as is aforesaide the obedience to the hole doctryne and religion of Chryst. And here by the way is to be noted that euerye man that doth offend God doth not vtterlye lose his fayth therby for both they that do synne by frailtie soden motions from which euen the iust men ar not holly free and be taught therefore of Chryste to saye with other Forgyue vs our trespaces c And the other also whych aduysedly fall into deadely synne as they that do committe murder adulterye and other abhominations albeit they be fallen from the liuelye and perfecte fayth for that they are disobediente to the doctrine and religion of Chryste whyche they dyd knowe yet there doth remayne in them so offēdyng the certeine and assured knowledge of God and his doctrine whiche is the faythe after the fyrste sorte and acception of fayth And that these ii thynges it is to wytte knowlege and obedience are sometime seperated and a 〈◊〉 Chryste in the. xii chapiter of Saint Lukes Gospell doth playnely declare it speakyng of a seruaunt that knoweth the wyl of his maister and doth it not And lykewyse S. James in his epystle sayeth that fayth may remayne wythout charitie Wherefore the truth being thus a transgressoure of the lawe of Almyghty God after baptysme dothe kepe a remorse of conscience the light of knowledg by fayth whereby he seeth the remedyes howe to at tayne the remyssion of synne and by a speciall gyfte of further grace is moued to vse the same remedyes and soo by faythe walketh the wayes ordeyned to at tayne remyssion of synne as in the Sacramēte of pe naunce shal be more perfytlye hereafter declared Thus haue you harde the. ii acceptions or takynges of fayth that the fayth of knowledge may remayne in hym that hath fallen frō the perfect faith of a Chrystian man But whether there be any specyall particuler knowledge whych man by fayth hath certaynely of hymselfe whereby he maye testyfye to hymselfe that he is of the predestynates whiche shall perseuer to the ende in their callyng there is not spoken as yet of nor 〈◊〉 can by the Scryptures or Dectoures be proued that any such fayth can or ought to be preached 〈◊〉 taught Truthe it is that in the Sacramentes 〈◊〉 by Chryste and vsed in his Catholique Churche here in earth we may constantly and assuredlye beleue the workes of god in them and the applycation of his grace and fauour therein to oure presente comforte with assuraunce also that he wyll not faile vs yf we fall not from hym And therfore we so contynewyng in the state of grace wyth hym haue warrante and may beleue vndoutedly that we shal be saued BVT FORASMVCH as our frayltye noughtines ought euer to be feared in vs it is therfore expedient for vs to lyue in contyuuall watche and in contynuall fight with our enemyes the deuyll the fleshe and the worlde and not to 〈◊〉 to muche of our perseueraunce and contynuaunce in the state of grace whych on our behalfe is vncertayne vnstable but dilygently and ofte to remembre the godly and wyse lesson of S. Paule in the. x. chapiter of his first epistle to the Corinthyans where he sayeth Qui se existimat 〈◊〉 Videat ne 〈◊〉 that is to saye he that thynketh or iudgeth him selfe to stande let him take hede that he fall not For all thoughe GODDES promysses made in CHRIST be immutable yet as it hath bene sayde afore he doth not make them to vs but with conditiō So that hys promyse standyng we maye yet fayle of the effect of the promyse hicause we kepe not our promis And therfore yf we assuredly do recken vpō the state of our 〈◊〉 as grounded vpon Goddes promisses and do not remember therwyth that no man shal be 〈◊〉 onlesse he lawfully fighte we shal tri umphe before the victori and so loke in vaine for that whych is not other wyse promysed but vnder a 〈◊〉 and after this sorte euery chrysten man muste and ought assuredly beleue ¶ Here foloweth the crede or the. xii Articles of the Christian fayth i. I beleue in God the father Almyghty maker of heauen and earth ii And in 〈◊〉 Christ his onely sonne oure Lorde iii. Which was conceyued by the holy gost borne of the 〈◊〉 Mary iiii Suffred vnder Ponce Pilate was crucifted dead and buryed descended into hel v. And the third day he rose agayne from death vi He ascended into heauen and sitteth on the right hande of God the father almighty vii From thence he shall come to iudge the quicke and the deade viii I beleue in the holy Ghost ix The holy Catholike churche x. The 〈◊〉 of saintes The forgiuenes of sinnes xi The resurrection of the body xii And the life euerlastinge Amen Here foloweth thexposition and declaratiō of this crede AS concernyng this crede there are v. points generally to be marked and obserued first that al chrysten people ought and must constantly beleue mayntayne and defende al those thinges to be true whych be comprehended in this crede in the other two credes whereo◠the one is vsed to be sayde at Masse beyng approued and establyshed by auncient generall counsayles and the other was made by the greate clerke holy man Athanasius And likewise we must also constantly beleue mainteyne and defende al other thynges whych are comprehended in the whole body and canon of the Byble Secondely that all thinges conteyned in thys crede or in any of the other ii credes or
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
there are so many and most euidente Authorities and testimonyes of the auncient holy fathers aswell of the greke as of the Latyne Churche concernyng the very true and real presence of Christe hys bodye and bloude in thys sacrament of the Aultare that to rehearse them all it woulde be a greate and an infinite labour And yet for the establyshyng of good mens myndes herein ye shall beare haue in a fewe the full and vniforme consent of them all And fyrste Chrysostome who was 〈◊〉 of 〈◊〉 not foure hundrethe yeare after Christe wrytynge in the Greke tounge vpon the. x. chapiter of Saynt Paules first epystle to the Corynthians and expendynge these wordes of the Apostle calix 〈◊〉 cui benedicimus That is to say The cup of blessyuge whiche we 〈◊〉 he doeth speake thus Quid est in calice id ipsū est quod 〈◊〉 latere 〈◊〉 〈◊〉 etus participes sumus Whiche is to say That whiche is in the coppe or Chalice is the very selfe same thyng that issued or ranne out of Christes syde therof weare partakers Scconde S. Basyll beynge also a Greke doth in his boke called hys rules and in the. 127. question putte forthe thys demaunde it is to witte with what feare and persuasion a mā ought to 〈◊〉 to participate of the bodye bloud of Christ and he doeth make answere in thys wise Timorem 〈◊〉 docet nos ap 〈◊〉 dicens Qui manducat et bibit indigne iudicium sibi mā ducat et bibit persuasionem vero sirmam giguit in nobis fides verborū domini dicentis hoc est corpus meum quod pro uobis traditur etc. Which is to saye The feare in dede dothe the Apostle teache vs saying who that eateth and drinketh vnworthely doth eate and drynke his owne dampnation and as concerninge the firme persuation or constāt beleife that dothe the faith of the wordes of our Lorde engendre in vs who 〈◊〉 This is my bodi which is giuen for you c. Thyrdly the great clarke Cyryl being also a Grecian and Archebyshoppe of Alexandria aboue a thousand yeare ago doth in hys treatise sent to one called Calosyryus affyrme and saye that he shoulde not dout of the real presence of Chrystes bodye in the sacrament concludynge after many profes had in that behalfe and sayinge after thys maner Nec dubites an boe 〈◊〉 sit eo manifeste dicente hoc est corpus meum sed potius suscipe uerba saluatoris in fide cum enim sit ue ritas non mentitur That is to saye And thou must not doute whether thys be true or no seyng he that is to say Christ manifestly doth saye This is my body but doe thou rather receaue the wordes of our Sauioure in faithe seinge he is the truthe he doth not lye Nowe hauyng harde the testymonye of certayne greake authors with whom the rest do agre Ye shal consequently heare the testimonye of certayne notable authors of the Latyne Churche with whome the rest do also consent and agree And fyrst ye shal heare the moste auncient 〈◊〉 of the Latyne churche 〈◊〉 who in hys treatise De resurrectione carnis speakyng of the blessed Sacra mente of the Aultare doeth saye in thys maner Caro corpore et sanguine Christi 〈◊〉 vt et anima de deo saginetur That is to saye Our flesh doth eate or feade vpon the body and bloude of Christ that oure soule also maye be made fatte wyth God Secondly in order shal be Saynct Hylarye who is called of Saynt 〈◊〉 Tuba latini eloquij and he in hys viii boke De Trinitate doth saye thus De ueritate carnis et sanguinis nō est relictus ambigendilocus Nunc enim et ipsius domini pro 〈◊〉 side no stra uere earo est et uere sanguis est et 〈◊〉 acceptd atque 〈◊〉 staid efficinat vt et nos in CHRISTO 〈◊〉 CHRISTVS in nobissit An ne hoc 〈◊〉 nonest Contingat plane his uerum nonesse qui CHRISSVMIESVM uerum esse deum negat That is to saye Of the veritie of the fleshe and bloude speakyng of the flesh bloud of Christ in thys sacrament ther is not left a place to dout For now both by the professiō or declaration of our Lord by our faithe also there is truelye fleshe and there is truely bloude which being receaued or taken dronken do cause or make thys that bothe we are in Christe and Christ also in vs. And whether is not thys the trueth let it chaunce not to be true vnto them who doo denye Iesus Christ to be true God By al these most euident testimonyes af auncient fathers it appeareth that in the Sacramente of the Aultare are truelye and reallye conteyned the bodye and bloude of our Sauiour Iesus Christ accordyng to the sayde institution of Christe But because Christ toke breade into his handes and Saynct Paule also calleth the sacrament bread and that therevpon the heretikes haue groūded their opiniō that the thynge conteyned in the said sacrament is nothing but bread it shal be meete to open and declare thys matter forther and in what sort the Sacrament may be called bread for the vnderstanding wherof you must know that albe it our Sauiour Christe toke very materiall breade into hys handes yet by hys omnipotente power he chaunged the nature and substaunce of bread into the substaunce of hys dody And lykewyse he chaunged the substaunce of wyne into the substāce of hys bloude sayenge Thys is my bodie Thys is my bloude And thys is euidentlye proued fyrste by the. vi of Iohn where oure Sauioure Christe hymselfe thus sayeth The bread that I wyll geue vnto you is my fleshe which flesh I wyll geue for the lyfe of the worlde In whyche wordes it is moste manyfest that Christ promysed two thynges the one that he woulde geue a bread that should be his fleshe and the other is that he wold geue that fleshe for the lyfe of the worlde Nowe yf Chryste gaue not at hys maundye a breade that was hys fleshe and on good Fryday gaue the fleshe vpon the crosse for the lyfe of the worlde then he kepte not hys promyse for in no place els he dyd it therefore eyther must we say that Christ made a promisse and perfourmed it not which is a wicked thynge to thynke or saye of Christe eyther els must we say that keping hys promysse he did at hys maundy geue a kynde of breade whiche was his verye fleshe in dede conteyned vnder the forme of breade and that the same fleshe he gaue the daye folowynge vnder the vysyble forme of fleshe vpon the crosse so he perfourmed both his promysses that is to say geuyng a breade or 〈◊〉 that was his fleshe also geuyng that fleshe for the lyfe of the worlde And for a more playne full declaratyon of Chrystes wordes herein ye shall note that in the sayde syxte of Sayncte Iohn there is mentyon made of fowre kyndes of breade Fyrst of
Counsayle of Ephesus this same difference noted in whiche Counsayle Saynte Cyryll at that tyme was presidente and that difference or distinctyon is 〈◊〉 agayue by the same 〈◊〉 in his treatyse agaynst 〈◊〉 〈◊〉 undecimo and in the generall counsayle kepte at 〈◊〉 there is vsed in the Canons thereof the same distinction whyche is before specyfyed Nazianzen lyke wyse in his verses to the byshoppes and in his firste 〈◊〉 agaynst Iulian hath the same distinction And so haue sondrye other ryght 〈◊〉 fathers And passynge from thys distinction to declare vnto you the effecte and fruite that cōmeth of the dew oblation of the body bloude of Christ in the sacrifice of the masse ye shal vnderstād that nothinge beinge so acceptable vnto the father of heauē as is the body bloud of our sauiour Christ his sōne the catholike churche therfore in al the cōclusiōs of praiers petitions that are made vnto the father is accustomed commonlye to saye 〈◊〉 Christum Dominum nostrum that is to saye Throughe or for the sake of our Lorde Chryste or suche lyke wordes tendynge euer to the same purpose nothynge doutynge but that the thynge whiche is so asked in his name shall the soner be attayned in asmuche as Chryste hym selfe both learned vs so to doe and adioyued thereto the promyse of obreynyng the same as maye appeare in the. xvi of Iohn where Chryste sayeth thus Si quid petieritis patrem in nomine meo dabit uobis that is to saye 〈◊〉 ye aske my father any thinge in my name he will geue it vnto you Nowe the Catholyke churche doeth in the sacrifice of the masse not onelye praye in the name of Chryste as in other her prayers but wyth prayer doeth also offer vppe and exhibyte therein vnto the father in heauen the bodye bloude of hys dearelye beloued sonne oure 〈◊〉 Iesus Chryste by that meane as beyng the very 〈◊〉 and iucomparable meane passynge all other meanes to obteyne most frutefully most habundantlye moste assuredly all the merites and benefytes of Chrystes deathe to be applied vnto vs and that suche prayers as are made in the time of the masse and the sacryfyce thereof are specyall and aboue all other effectnall S. Augustyne proueth by scrypture dicuslynge mooste exactly thys place of S. Paule in the second chapter of hys fyrst epystle to Timothe where Saynt Paule thus wryteth Obsccro igitur primum omnium fieri obsecrationes 〈◊〉 tioncs postulatioms gratiarum actiones pro omnibus hominibus pro regibus et ommbus qui in 〈◊〉 consti uti sunt ut quietam et tranquillam uitam 〈◊〉 〈◊〉 omni pietate et chastitate 〈◊〉 〈◊〉 bonum est et acceptum coram saluatore nostro 〈◊〉 qui omnes homines uult saluos fieri et ad 〈◊〉 nem ueritatis uenire That 〈◊〉 to saye I besech you therefore aboue all thynges that obsecrations 〈◊〉 supplications and thankes geuyng be made or had for all men for kynges and for all thē whyche are in high aucthoritie that we may lyue a quiet and a peasable lyfe in all godlynes and honestye For that is good and acceptable before GOD our Sauioure whose wyl is all men to besaued and to come to the knowledge of the trueth Upon whych place S. Augustyne discoursynge very dilygentlye in his 〈◊〉 epystle wrytten vnto Paulinas doeth saye that by those foure seuerali wordes of Saynt Paule it is to wite obsecrations obtestations supplications and thankes geuynge are mente the foure seuerall partes frequented in the hole Catholyke Churche in the diuine celebration whyche is done at Goddes borde As by the fyrst worde obsecrations to be vnderstand al that whych is sayde at the altar before that the breade and the chalyce set vpon the aultare be blessed By the second worde Whiche is ob testations to be mente all those prayers whyche be sayde from thence vnto the fractions of the hoūe in declaration of whyche parte Saynt Augustine doth expresly call thys sacrament the 〈◊〉 of the holye Aultare And by the thyrde worde Supplications to be vnderstanded that part wherein the byshoppe after the foresayd fractions doth turne vnto the people and blesse them and wherein also the sacramente is receyued And fynally by the fourth worde Which is thankes geuyng to be ment the very end and conclusion of the diuine celebration All whyche thynges concernyng the mynde of S. 〈◊〉 vpon those foure wordes of S Paule 〈◊〉 maye more at 〈◊〉 synde in the foresayde epistle of S. Augustine So then this place of Scripture thus vnderstanded doth most manifestly and euidently declare the great fruite and commoditie of the masse and the oblation of the same for immedyatlye in S. Paule foloweth that these foure partes should be executed to the ende Vt quietam et tranquillam uitam 〈◊〉 in omni 〈◊〉 chastitate That is To the ende that we mighte liue or leade a quiet and peaceable life in all godlines and honestie Where is to be noted that when saynct Paule gaue thys exhortation to Tymothy chrysten men euery where dyd lyue vnder the domynion of heathen princes and yet S. Paule would these foure partes to be amonge the Chrysten menne frequented and vsed yea for the sayd heathen princes that they eyther shoulde perfectlye be conuerted there by or at the least some what relent from theyr soo out ragious and cruell 〈◊〉 wyth the chrysten men beynge theyr subiectes But nowe farther to procede in declaration of the inestimable 〈◊〉 and fruyte whych commeth of thys sacryfyce of the masse it shal be necessarye here to note vnto you that the fruyte thereof doth not onely extende it selfe to people beyng yet here vpon the earth lyuynge to 〈◊〉 〈◊〉 vuto them hauing good harte minde to take and receyue the profitte thereof grace and mercy at gods handes but it is also fruitefull vnto as manye as departyng thys presente lyfe are not vtterlye excluded from the fauour of God and the hope of the fruityon of the godheade 〈◊〉 asmuche as suche are membres of Chrystes mysticall bodye hauynge buylded vppon Chryste the foundation not onelye golde syluer and precyous stones but tymber hey and stubble also whyche by fyre must be consumed before they can enter into the kyngdome of heauen where is all puritie cleanenes and perfection And that these sortes maye by the sacrifice of the Masse be releaued and the soner deliuered oute of theyr paynes and therevpon be receaued into eternal ioye there are besyde the verye Scryptures of God infinite authorities of the most auncient fathers of Chrystes Catholyke Churche of which authorities we here nowe alledge certeyne of the mooste notable vnto you And fyrste we wyll brynge in Sainte Chrysostome in hys 96. homilye ad 〈◊〉 antiochenum where he wrytethe in thys maner Non temere ab apostolis hec sancita fuerunt ut in tremendis mysteriis defunctorum agatur commemoratio Sicunt enim illi sinde multum contingere lucrum utilitatem multam Stante sequidem
stande in Who is there almoost emongest vs but that vncharitably calleth hys neighbour fole or som like euyl name yea who is ther in maner that doth not far passe thys degree of vncharitablenes And yet our sauiour nameth no mo degrees partely bicause the payne of thys thyrde degree beinge hell fyre no greater payne coulde be named for suche as should passe the same degre partly because the Chrystyan man should at the least be soo wary circumspecte in kepyng brotherlye loue and charitie that thoughe he dyd perchaunce so farre forgette hymselfe as to call hys brother foole vucharitably yet fardar than so he should not so much as thinke thoroughout his whole lyfe It is written of one Solon an infidell but yet a very polityke man howe when he made lawes for the gouernmēt of that famous citie of Athēs he in all hys lawes appoynted no punyshment for a parricide that is for suche a one as shoulde kyll hys father or mother and when he was demaunded why he prouided not for that case he aunswered that he verely thought and beleued that no one beynge brought vp in Athens vnder hys lawes wolde at any tyme attempte suche an heynous synne Euen so may we say of our sauiour that he speketh but of those fore saide three degrees of 〈◊〉 for that it is not lykely chrysten men beinge traded in Chrystes most parfyt religion woulde at any tyme proced in the violatyng of 〈◊〉 charitie fardar then so But here may be moued a question whether our sauioure hath so forbydden vs to be angry to saye Racha or thou foole one to an other that in no wise anye man may soo doo but therby he falleth in daunger of iudgement of councell or of hel fyre For answere to thys questiō it is to be noted that our sauiour in thys place forbiddeth vs al kynde of vncharitablenes and nothyng els For asmuch then as in that third of Mathewe S. Ihon Baptist calleth the scribes and pharisies adders brode and S Paule calleth the Galathians fooles and men without vnderstā ding in the second chapyter of his epistle writtē to them yea Chryst hymselfe in the. xxiiii of Luke calleth his dere beloued apostles fooles and 〈◊〉 of belefe and the thing which they dyd cannot be iudged vncharitable therefore we must say that when such as haue aucthoritie vpon a good and Godlye zeale rebuke trespassoures offenders therby to make them ashamed of there euyl doynges and the rather to leaue the same that this kind uf rebuking is lawfull and in no wise ment in the foresaid talke of Chryst. But the onely thing that is there forbydden is the breache of charitie when one man meaneth ne good at all to an other but for the onelye satisfyeng of his vncharitable harte wyshed hym hurte in his harte or vtteryng his secret vncharita ble mynde doth thou hym or tush at him or finally speaketh contumelious wordes expresly vnto hym callyng him fole ideot or by other lyke opprobrious names Wherefore to conclude seinge you nowe know what parfytte loue and charitie our sauiour Chryst doth requyre to be in vs let al accustomed tancour and malice from henceforth be vtterly banyshed from emongest vs that we dwelling in cha ritie may dwell in God and haue here in this lyfe GOD dwell in vs and in the worlde to come dwell in heauen wyth hym for euer which graunt vnto vs the blessed trinitie the father the sonne and the holye Ghoste to whome be all honor and glory worlde without ende Amen Io. Harpesfeld sacrae theologiae professor Arch. London 〈◊〉 An Homelie of the church what it is and of the commoditie thereof WHosoeuer good people wyll call to hys remembraūce that inestimable good nes of almyghtye God and his inesti mable mercye towards vs nothing deseruing the same yf there be any spot of heuenly grace in that person he shall be ashamed of hys owne vnthankfulnes and disobediens and be compelled to fall downe in body soule before our Lorde to aske pardon for his trāsgression Of the which goodnes and mercy of god you haue a sufficiente and moste euident declarati on in these godly and deuout homelies that are set fourth to you of the creation redemption of man Neuerthelesse for your further instruction gostlye comfort in this behalfe I haue thought good to lett you vnderstand an other hye benefytte geuen to vs by our sauioure and redemer Iesus Chryste that we hauyng perfyt knowledge of God maye euermore prayse and magnifye hym accordynge to our moost bounden duetye And this hye and heauenly benefyte is the holye catholyke churche whi che our deare and dreadefull Sauiour both before and after his paynefull deathe dyd ordeyne and ap poynt to be for euer to vs a moost louinge tender mother a perpetual preseruation for our soule helth and a pyller of truth in all our doutefull daungers Which churche forsomuch as he hath bene latelye assaulted by sundry sectes and heresies and so sore shaken that manye more is the pitie had separate them selues from the same and wylfully haue rune astray beynge ledde and caried with euerye waue and wynde of newe lerning I purpose by Godes grace to open shortly to you what this churche is what maner of church it is and what commoditie we haue by it Fyrst the churche is a conuocation of all people throughout the whole worlde professyng one faith of God and one vse of all the holy sacraments whi che churche because it is purchased and sanctified by the death of oure Sauioure Iesus Christe it is most derely beloued to God the father and is called in holy Scripture by most hie and excellent na mes as Corpus Christi Sponsa Christi Regnum celorum c. that is to say The body misticall of Chryste the spouse of Chryst the kyngdome of heauen For S. Paule speakyng of Chryste sayeth That he hath appointed sundry officers to maintaine the holy ones into the worke of ministration to the edifieng of the bodi of Christ. And kyng Salomon taught by the holy ghost dyd forsee the dignitie and beutye of his holye Churche and sayde in the name of GOD thereby 〈◊〉 est 〈◊〉 mea perfectamea That is to saye One is my doue and my perfyte one Wyth many other such louing words as my sister my spouse c. And Saynt Paule byddeth husbandes to loue theyr wyues euen as Chryst loued the church Lykewyse in the holy Ghospell our sauiour Chryst doth compare the 〈◊〉 to 〈◊〉 thinges vnder the name of the 〈◊〉 of 〈◊〉 as vnto a kyng whych made o mariage for his sonne somtimes to tenne Uyrgynes and many such other by al which names callings we may learne that the churche is a high and excellent thing and derely beloued to almyghty God who for his churche sake did gyue hys onely sonne to most vyle death for that whiche also he hath prepared the kingdome of heauen Nowe
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
sayd to thē Ecce ego vobiseū sum omnibus diebus vsque ad cōsummationē seculi That is Behold I am with you at al tymes euen to the ende of the worlde Wherefore we maye playnly see that the holy ghoste beyng promised to the Apostles to abide for euer and to the very ende of the world was promised and giuen to them and to their successours in the churche where he doth and shal abide for euer Now forasmuche as the holye ghoste is the gouernour and ruler of the catholyke churche we ought there onely and in no other corner to searche the true vnderstandynge and discernynge of the scryptures And for thys cause the aūcient fathers were they neuer so godly so well learned yet woulde they neuer presume vpon theyr owne iudgements but euer referred them selues to the vnderstandyng and interpretation of the catho lykechurche before them Therfore the godly lerned and ancient father 〈◊〉 wrytyng agaynst schismaticall here syes sayeth thus Quid enim si qui de aliqua modica questione disceptatio esset nonne oporteret in antiquissimas recurrere Ecclesias c. that is to saye but what and yf there were contention concerning some smal que stion were it not necessarye to returne to the mooste auncient churches and immediatly after he sayeth Quid autem sineque apostoli quidem scripturas relis quissent nobis 〈◊〉 〈◊〉 ordinem sequitraditionis quam tradiderunt hijs quibus committebant Ecclesias what sayeth thys holye father yf the Apostles had lefte to vs no scripture at all had it not bene necessarye to folowe the order of that tradytion whyche they delyuered to those to whome they dyd bequethe the churche Alas good people how farre are many in these dayes gone from thys olde and aunciēt rule this blessed martir here exhorteth or rather commaundeth that yf any smal dyscorde thoughe it be in a matter of lytle importaunce doo chaunce that we woulde not accordyng to our 〈◊〉 iudge therein but though we haue no scripture for the same yet saieth he we ought to folowe kepe and obserue the tradition of the auncient churches Where as in these late dayes the impudent 〈◊〉 baue taught the zely people that euery man should and maye be a iudge of controuersyes and that we oughte to obserue no tradition nor ceremo nye other than we fynde in the holye scripture Of such the same holy Ireneus dooeth speake thus after many other notable lessons to the same purpose Omnes autem hij decidunt a veritate et 〈◊〉 quidem alienum 〈◊〉 afferentes ad altare dei idest altenas doctrinas a celesti igne conburentur c. All these sayeth he doo fal from the trueth and the heretykes truelye bryngynge straung fyre to the aulter of God that is to saye straung doctrine 〈◊〉 brent with the heuenly fyre With such lyke thrratnynges in the same place to those that disobey the 〈◊〉 of the churche Lykewyse saynct Augustyne speakyng of the baptysine of chyldren and now that sacrament can profyt them seyng many die before they know the effecte of the same affyrmeth that the faythe of those that brynge the chylde to christenynge shall profyte the chylde that is brought but for his proba cion he bryngeth thus Hoc commendat ecclesie saluberrima 〈◊〉 thoritas This thing the mooste holsome aucthoritie of the churche doethe commende And euen wyth lyke reuerence the same saint Augustyne dooth many tymes submytte all hys iudgments and workes to the catholyke churche And fynally to declare hys iudgemene concernynge the aucthoritie of the catholyke church He sayeth hus Ego 〈◊〉 〈◊〉 non 〈◊〉 nisi me catholicae Ecclesiae 〈◊〉 〈◊〉 that is to saye Truly I would not beleue the Gospel onles that the aucthoritye of the catholyke churche did moue me thereto And we ought here to consider that after the ascension of our sauiour Christe for the space of certayne yeares there was no gospell at all wrytten but all thynges concernyng the faythfull christians were 〈◊〉 and gouerned by the disciples of Christ being than the heades of the church Afterward we rede that dyuers of the dysciples of Chryste dyd wryght Gospelles as sainct Bartylmew Nicodemus and an other Gospel was called Euangelium Nazarcorum̄ But the aucthoritie of the church did onely admite those 〈◊〉 euangelistes which now the whole churche dooth retayne Whyche thing myght wel seme mar uelouse seynge that bothe sayncte Bartylmew and Nicodemus were present and dyd see the woorkes of Chryst and also dyd here hys doctryne where as sainct Luke dyd learne hys gospel of saincte Paule and other and so kewyse dyd S. Marke but hereby it doeth moost playnly appere that the catholike 〈◊〉 onely hath thys hye aucthorite to 〈◊〉 scriptures and that scriptures allowed by that church should not be refused of any particulare persons Nowe therfore seynge that the catholyke churche bothe hath delyuered to vs the scrypture and in all ages and times hath bene taken of al Godly lerned men for the true iudge therof I exhort and beseche all you good christen people that in all doutes 〈◊〉 and 〈◊〉 ye would resort to that 〈◊〉 churche and there learne what the 〈◊〉 church hath beleued aud taught 〈◊〉 time 〈◊〉 time concerninge doutes or controuersies and 〈◊〉 wyth lowly and meke hartes ye wyll so doo surely the ho ly ghoste wyll instructe you he wyll comforte you and he wyll leade you into al trueth But yf in such case ye will fly from the catholyke church ask coū sell of your selues or of any that doth swarue from the sayde churche than for so much as the holy gost is not your gyde you shall fall from ignoraunce to errour and from doutyng and dysputing to plaine herely and so from one to another to the vtter con fusion of both body and soule Yet besides this gret authoritie of the churche whereof you haue hearde there is an other gyuen by God of moost hye excellencye that is power to forgiue and pardon the pe nitent synner and to punyshe and correct the obsti nate or fro warde synner which power and auctho ritie as it was fygured in the preesthode of the olde lawe as in Iudgyng of leprose persones and in punyshyng to death those that did not obey the preeste euē so is it giuen by our sauiour Christ in very dede in the 〈◊〉 to his Apostles and to all theyr succes soures For after that oure sauiour had rysen from death he came amonges hys Apostles and brethed vpon them and sayde Accipite spiritum sanctum quorum dimi seritis 〈◊〉 dimittuntur eis et quorum retinueritis 〈◊〉 sunt That is take you the holy ghost whose sinnes you shall forgyue they are forgyuen to them and whose synnes you doo retayne they are retayned Whyche authorite by 〈◊〉 woordes gyuen by Christ though some hath or doo contemne and set at noughte yet sainct Cyrill byddeth them cease to
Uyrgin Mary his mother present with hym nor anye other of his dyseyples saue onely the. xii Apostles whome he appoin ted to be the head ministers of al his misteryes here on the earth and specially to be the ministers of this most blessed sacrament and the iustructours of al other touching the same Now what meneth it that our Sauiour was not content to offer them this sa crament onely but with the offeryng therof he said also vnto them Take eate take and drinke Do mē vse to offer to other meate and drynke for anye 〈◊〉 purpose but onelye that they shoulde eate and drynke thereof but bycause it was hys bodye and hys bloude therefore he fyrste byddeth them take and not feare to eate and drynke the same Besydes this it is to be well noted that that thre Euangelystes Mathew Marke and Luke did al three agree in the maner of the institution of thys sacramēt they wryting all three their gospels at sō dry tymes as Mathe we eyght yere after the ascencion of our sauiour Chryst. Marke x. yeares Luke xv yeares And where in doubteful speaches of our sauiour Chryst some one or other of that Euangelists euermore openeth playnly the very meaning of the speches yet touchyng these words this is my body no one of them maketh anye declaration vpon the same but they all leue them to be takē of vs as they sound and as of most plaine words they make no exposition or interpretation of them at all Whyche poynt must be well consydered And therefore note th at where Chryst sayde It is impossible for a rich man to entre into the kingdō of heuen bicause that meaning of these wordes may be dyuersly taken thereof S. Marke in his tenth chapyter declareth the very meaning of them saying It is harde for them that trust in there substaūce to be saued Agayne Chryst at another time said to the Iewes loose you this timple in thre daies shal I build it againe Andfor that the sense of these wordes is doughtfull S. Ihon there expoundeth them and sayeth that Chryst by the tēyle ment his body which should be by the Iewes put to death and by him the thirde daye shoulde be raysed from death to lyfe In the viii of Ihon oure sauiour sayeth He that beleueth in me as the scriptnre sayeth there shall ryuers of quyck water flow out of him And because this saing is obscure S. Iohn to make it open sayeth that he spake those wordes of the spirit which they that be leued in him should receyue In the. xii chapiter of S Ihon our sauiour sayth in this maner If I be lyfte vp from the earth I wyl draw al thin ges vnto my selfe And S Iohn by and by geueth vs the exposition saying that hereby he signyfyed what kynde of death he should suffer Manye other lyke places are there in the newe testamente the matter of which places is not so hyghe nor soo nedefull to be ryghtly vnderstanded as that meaning of these wordes this is my body and yet of these wordes no one Euangelist maketh any exposition bycause the wordes are playnely and symply to be taken as they were spokē Besides al this we haue in S. Paule in the xi Chapiter of his first Epistle to the Corinthians a goodly and a large processe touching thys Sacrament and yet in that whole processe no matter to instructe vs otherwyse to be leue of it than that there is in it the very body and bloude of our sauiour Chryst. For fyrste he vttereth the wordes of oursauiour euen as the Euangelists do as that he sayd this is my bodye and he maketh no declaration vpon the same Secondly where none of the Euangelists make mentiō of any paine due to the vnworthy receauer S Paule affirmeth that the vnworthy receyuyng of thys Sacramente bryngeth iudgement and dampnation Thirdly he telleth that for the vnworthy receauing hereof God plageth cities and cuntryes wyth sondrye greuous plages as with infirmitye with syckenes and with death also Forthely he geueth vs counsell dylygentlye to examine and trye our selfes before we come to gods borde If the very body and bloude of oure sauiour Chryst be not in dede in the sacramēt of the aultare why shold our sauiour so speake as he spake in the promisse made thereof why dyd he as he dyd in the instituting therof why dyd none of the Euāgelists so declare christes wordes why dyd sayncte Paule so terribly pronounce of the vnworthy receauynge of it and so ernestly warne vs of due preparation to be made therefore It is then most vndoutedlye to be of all chrysten people beleued that in the Sacrameut of the aultare there is the verye body and boulde of our sauiour Chryst worthy of all honour and glory the selfe same in substannce that is in heauen which thyng for Chryst to bryng to passe is a thyng most casye he being God almighty maker of heauen and earth and for hym to do is moost semely that as he gaue that bodye 'to deathe to redeme vs so he should giue the same in thys heauenly bankitte to fede vs that he myght be all in all The body of our sauiour Christ to be in very dede in heauen in the visible fourme of a mā and in the Sacrament of the Aultare inuisible vnder the visible 〈◊〉 of bread and wyne nether is impossible to hys power that made all thinges of noughte nether vnsemely for his exceadynge great loue towardes vs who so loued vs that for vs he dyd not refuse to suffer death and that the deathe of the crosse neyther yet is it agaynst hys wyll who of hys onely mercye so promysed and wyth hys omnipotent word so instituted it nother is it fynally vnfytte for hys wyse dome seynge he hath so ordeyned that euery naturall mothere nouryshe her chyldren wyth the substaunce of her owne body And why then shold christen men refuse to beleue it why do we not rather embrace it and gyue God moste hartye thankes for it being the greatest iewell that euer was amonge mortal men why do we not prepare our selues worthely to receaue it and as in all other poyntes of the christen religion so in the belefe of it geue credite to fayth and bryng reason and our senses in subiectiō vnder fayth but suffer our ghostly enemy by carnall reasons to bryng vs away into heresie quite and cleane to pull the ryghte faythe out of oure hartes Let vs all good people from hence forth be constaūt in the trueth and as all the catholyke churche beleueth and hath alwayes beleued let vs vndoutedlye perswade our selues that in the blessed sacrament of the Aultare there is vnder the fourmes of breade wine the seife same body of our sauiour Christ in sub staūce whych was borne of the Uyrgin Mary and suffered death on the crosse for vs to whō with the father the holy gost be all honor glory world wythout ende Amen
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