to the example of Saynte Paule declarynge in the ninth chapyter of hys fyrste pystle to the Corinthyans where he sayth of hym selfe thus Subigo corpus meum in seruitute redicd ne cum alijs predicem ipse reprobus efficiar That is to saye I chastyce or tame my bodye and bryng it in subiection or bondage leaste whyle I preache to other I my selfe become a cast awaye The fourth is to auoyde Idlenesse for Idle personnes are ful of lustes and cōcupiscence And as it is wrytten in the. xxiii chapyter of Ecclesyasticus Multam malitiam docuit 〈◊〉 That is to saye Idlenes hath taughte much euyll As maye well be exemplyfyed in Sodoma of whyche it is wrytten in the xvi chapter of Ezechyell Beholde thys was the iniquitie of Sodom thy syster pryde saturitie or eatynge to the full excessyue wealthe and the ydlenes of her and her doughters And here you shall note that when we aduyse you to flye euyll companye and Idlenes we imploye therin that you shoulde alwayes haunte the companye of honest and godlye personnes and also euer to be ententiuelye occupyed in some vertuous ex excyse or meditation And by the waye we thynke thys good to note agayne vnto you as cōcernynge concupyscence that al be it not to haue it at al in thys lyfe is a thinge to vs impossible yet to consent vnto it or by the grace of God to dissent from it is a thing wel possyble vnto vs. And in dede to dissent frō or resyste concupiscence we owghte to the vttermooste of oure power and vsyng the specyall meanes before rehearsed or some of them we by the grace of GOD shal be hable so to doo And to procede further concernynge the declaration of this tenthe commaundemente ye shall knowe that all they be transgressoures of thys commaundemement who by delyberatiō and ful con sent doo cast or set theyr myndes and bartes to accomplyshe the concupyscence and desyre whych they haue to obteyne and gette vnlawefullye an other mans wyfe chylde seruaunt house lande cattayle or any thyng that is theyr neyghboures Secōdlye also they doo transgresse thys commaundement who through enuy be sory for theyr neyghboures wealth prosperitie or be glade of theyr sorowe hynderaunce or aduersitie Thirdelye and fynally all they do transgresse and breake thys tenth commaundemente who doonot sette theyr myndes and studyes to preserue maynetaine and defende vnto theyr neygheboures as muche as in them lyeth theyr wyues chyldren seruauntes houses landes goodes and all that is theyr neyghboures And thus endeth the tenne commaundementes wyth theyr expositions whyche almyghtye God graunte that we maye obserue and kepe for then we shal be sure to haue the kyngedome of heauen and to lyue eternally in ioye and felicitie ¶ Here nowe doth folowe the praier of oure Lorde called the Pater noster deuided into seuen petytions beyng wrytten in the vi chapter of Saynte Mathewe Oure father whiche arte in heauen halowed be thy name Thy kingdome come Thy will be done in earth as it is in heauen Geue vs this daie our daily breade And forgeue vs our trespasses as we doo forgeue them that trespasse against vs. And let vs not be ledde into temptation But delyuer vs from euyll Amen ¶ The preface to the prayer of oure lorde called the Pater noster BEfore we shall enter vnto the speciall declaratiō of the petitions conteined in the prayer of oure lorde called the Pater noster we callynge to oure remembraunce the godlye coūsaile moste nedefull to be folowed in thys behalfe written in the. xviii chapter of Ecclesiastycus in these wordes Before prayer prepare thy mynde wyl for your good instruction declare fyrst of all vnto you in what sorte you oughte to prepare your mindes before you begynne to praye Knowe ye therefore that concernyng our dewe preparation vnto prayer three thynges are amongest other specyallye requisite on oure behalfe the fyrst is Fayth the second is Hope and the thirde is Charitie and as concernyng Faith Ye shall vnderstande that forasmuche as Praier is an eleuation or liftinge vppe of the hearte to God to aske of hym all suche thinges as be necessarye And to lyfte vppe ones hearte or mynde is vnfruitefull and vnpossible wythout faythe accordynge to the sayinge of Sayncte Paule who in the tenth chapyter to the Romaynes wryteth thus Howe shall they inuocate or call vpon him in whome they haue not beleued Therefore aboue all thynges faythe yea and stronge fayth must be in vs whensoeuer we doo goo aboute to praye for fayth teachethe vs two thynges the one to knowe our owne infyrmytie and miserable estate both in bodye and soule the other to knowe the maiestye of God hys almyghtye power and good wyll towardes vs. And of faythe wyth the greate vertue thereof in prayer our sauiour Chryste speakyng in the xxi of Saynt Mathewe sayinge Omnia quecunque petieritis in or 〈◊〉 credentis accipietis That is to saye All thinges whatsoeuer you aske in praier beleuinge or hauing faith you shall receyue them And as concernyng Hope Sayncte James in the fyrst chapyter of hys epystle wryteth thereof sayinge thus Si quis autem uestrum indiget sapientia postulet a deo quidat omnibus affluenter non improperat dabitur ei postulet autem in side nihil hesitans qui enim hesitat similis est fluctui maris qui auento mouetur circumfertur non ergo existimet homo ille quod aliquid accipiet a domino That is to saye Yf anie of you haue nede of wisedome lette him aske of God who giueth to al haboundantlie and dothe caste no man in the teth it shal be giuē vnto him But let him aske in faith nothing douting for he the douteth is like vnto the waue of that sea which is moued tossed of the wynde There fore lette not that man thynke that he shall re ceaue any thing at Goddes handes The propertye of hope in prayer is to cause a man pa cientlye wyth longe sufferaunce to abyde the wyll pleasure of God in the obteynaunce perfourmaunce of hys request and prayer For we may not prescrybe to God anye determynate or specyall tyme to accomplyshe oure prayer but we muste commytte vnto hys holy wyll bothe the manner howe and the tyme whē to helpe vs. Accordynge as 〈◊〉 prophete Dauyd doth counsayle vs in his xxvi Psalme sayenge Expecta dominum uiriliter ageconfortetur cor tuum sustine dominum That is to saye Looke for oure Lorde or abyde the pleasure of hym do thou manfully let thy hart be conforted and pacyentlye doo thou susteyne oure Lorde And of thys patyence in hope and of hope in prayer we haue a notable example in the seuenth and viii chapyters of the boke called Judyth where it is wrytten howe that a certayne towne of Jewrye called Bethulia was soore assaulted of the Assyryans in so much that the people of the sayd towne despayrynge of all ayde and succor
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
sacramentes we can doo no lesse then of chrysten charitie to wyshe that all those who in thys late scismaticall tyme haue vndoutedlye by the instigation of the deuyll eyther vtterlye contempned or litle regardrd these sacramentes and emongeste them speciallye this sacramente of extreme vnction will nowe after our ioyfull reconciliation to the vnytie of the catholyke churche regarde all the sayde sacramentes as they ought to do and soo lyue heare in thys transitory worlde that they conunynge to there extreme passage which at one time or other they can not escape maye from deathe come to lyfe and from death of the body haue euerlastyng lyfe of the soule and in conclusion after the generall resurrectiō haue the body ioyned vnto the soule in blysse euerlastynge whiche almyghty God graunt vnto vs all ¶ Here nowe doo folowe the ten commaundementes of almyghty God whiche are taken oute of Exodus the. xx oute of Leuiticus the xxvi and out of Deuteronomie the. v. chapiters .i. Thou shalt not haue straūge Goddes before me .ii. Thou shalte not make to the anye grauen thinge nor anye lykenesse of anye thynge that is in heauen aboue aud that is in earth beneth nor of them that be in the waters 〈◊〉 der the earth Thou shalt not adore them nor honour them with godly honoure .iii. Thou shalt not take the name of thy Lorde God in vayne .iiii. Remembre that thou kepe holye the Saboth daye .v. Honoure thy father and thy mother .vi. Thou shalt not kyll .vii. Thou shalt not commytte adultery Thou shalt not steale viii Thou shall not vtter or beare false wytnesse agaynst thy neighboure ix Thou shalte not couette thy neyghboures x. house nor desyre thy neighbours wife nor his seruaunt nor hys maiden nor his oxe nor his asse nor any thing that is hys ¶ The preface of the. x. commaundementes THree partes of oure promyse beynge nowe perfourmed it is to wytte first what fayth is and how it is to be taken in this boke secondly the exposytion of the twelue articles of the chrysten beleife theyrdely the declaration of the. vii sacramentes the promysed order nowerequyreth that in this fourth place the tenne commaun dementes with theyr declaration be set fourth vnto you for an introduction vnto whiche ye shall note foure poyntes Fyrste what is the lawe or the commaundemente of God Secondelye howe the commaundementes of God must be obserued to the plea sure of God and our saluation Thyrdely what gre uous punyshmentes God dothe in holye Scripture threaten and manace vudoutedlye to be inflycted to the breakers of his commaundementes and fourthlye what greate rewardes the keapers of hys law cōmaundementes shall receaue at Goddes handes Touchynge the fyrst poynte whiche is what the law and commaundemente of God is you shall knowe that the lawe of God is a rule gyuen to vs of God for the good guydynge of our selues Whiche rule declareth and sheweth to vs what is the wyll and plea sure of God for vs to doo or not to dooe in thoughte worde and dede And when I call it a rule I meane that as the bryckelayer cannot make a wal euen and strayghte withoute the direction of hys lyne nor a mason can not hewe any coygne or assler stone with 〈◊〉 the direction of his squyre and rule nor the 〈◊〉 master can guyde or styre his shyppe safely to good hauen or harborough withoute the direction of the compasse so neyther man nor woman can order guyde and rule theyr lyfe euenly dyrectly streightlye to the wyll and pleasure of almyghty God without the knowledge and direction of his lawe and commaundementes which are the lyne rule squyre and compasse whereby we maye reare our workes vpryghtly frame our selfes in vertue constantly and gouerne the course of lyfe into the hauen of felicitie prosperouslye And where I saye that the commaun dementes are geuen to vs of God I declare thereby that onely God hath both throughe the lawe of nature in our hartes prynted them and also in the law of Moyses with his owne fynger that is to saye by the vertue of the holy spyryte in two tables of stone wrytten them And laste of all our sauioure Chryste beynge both God and man hath ratified and expoūded them in the newe lawe of the Gospell to the intent that with all diligence we shoulde studye to obserue and kepe the sayd commaundements not onely because they are so expediente and profitable vnto vs but especially because that thei are geuen to vs of God who therby doth declare to vs his godlye wyll and pleasure vnto whom both we and all creatures els are bounde to be obedient And as touchynge the seconde poynte whiche is howe we muste obserue and kepe the commaundementes of God to his pleasure and thereby obtayne of him rewarde in heauen ye shall here note that we must kepe the 〈◊〉 three maner of wayes first holy and 〈◊〉 in theyr perfecte number being ten accordyng wherevnto in the first chapiter of S. Luke in the high and greate commendation of Zachary and Elyzabeth the parentes of Saint Ihon Baptyste it is wrytten Erant autem iusti 〈◊〉 de um incedentes in omnibus mandatis et iustificationibus domini sine querela That is to say And thei both were iust before GOD walkyng or lyuyngem all the cōmaundementes iustifications of GOD without any complaynte agaynst them And I do saye those wordes Holye and fully forasmuch as it is not inough to kepe parte or some of the sayd commaundementes of God and to leaue parte of them vnkepte But as in a harpe a lute or a vyol being instrumentes of 〈◊〉 euery string with other must be tuned and none lefte vntuned leste thereby some vnpleasant soundes and discords might be vttered so we muste putte all and euerye the commaundementes of God to theyr tuneable fashion and practyse lest that yf any be left vnused or 〈◊〉 of vs there might to the pure and cleane eares and iudgemente of Almyghtye GOD come thereby some vnpleasaunte sownde and vnswete reporte of our lyues and doynges Accordyng wherevnto Saynt Iames in the. ii chapiter of his epistle sayeth 〈◊〉 totam legem 〈◊〉 rit offendat autem in uno factus est omniū reus That is to saye whosoeuer shall kepe the hole lawe and yet offende in one poynte or parte thereof is become gyltie of all The second way by whiche we must kepe the commaundementes of God is that we doo kepe them with a ryght intention that is for the loue for the honor and for the glory of God onelye and not for anye honoure or glorye to be geuen to vs of man in thys lyfe For whosoeuer in doinge of hys good dedes intendeth principally to get honor glory or reward of man hath a wronge intention and hys dede soo done yea although it be commaunded of God is not pleasaunte or acceptable vnto God And of thys ryghte intention speaketh our sauiour Chryst in the vi chapiter of Saynte Mathewe sayinge
hath bene spoken and shewed vnto you yet neuerthelesse for the more euydente and playne vnderstandynge hereof ye shall knowe that diuerse wayes one dothe abuse and vnryghtly take the name of God and so doth trangresse this commaundement And fyrst all suche do it who eyther with fayre wordes and flattering intisements or for payne tormente or other meanes beinge ouercome do denye the true God or Chryste oure Lord or hys true holye and catholyke faythe vnto whome Christe in the tenthe of Mathewe gyuyth thretning after this maner Qui me 〈◊〉 coram hominibus negabo et ego 〈◊〉 〈◊〉 patre meo That is to saye Who shal deny me before men I wyll denye also hym before my father And it shall not be taken for a good excuse yf they saye that in harte they dyd not so denye thoughe by mouthe or outward acte they dyd it so in dede for wrytten it is as before is sayde Corde creditur ad iustitiam ore dutem confessiofit ad salutem 〈◊〉 10 And that vngodlye by saying Iurata lingua est animns iniuratus That is to saye My toung is sworne but my harte or mynde is vnsworne is caste oute of doores and dyssalowed abhorred and reiected of all true and catholyke people Soo that herein Salomon most greuouslye offended who for the sake and loue of his wyfe dyd boylde a temple to the Idol Moab and also to Moloche the Idoll of the 〈◊〉 of Aminon And secondly agaynst this commaundemente doo offend alsuch as do beare and wil haue the name of Chrysten men and yet in theyr manners lyfe and conuersatyon doo all thynges contrarye to a Chrysten mans professyon For whych cause as saynt Paule Ro. 2 dothe saye the name of God is blasphemed amongeste the 〈◊〉 for the Chrysten men doo saye that they doo knowe God aud yet in theyr doynges they doo denye hym Tit. 1 〈◊〉 they transgresse thys commaundement who 〈◊〉 seke one ly theyr owne honoure and glorye in theyr doynges and gyue not god the prayse and honour but ascribe onelye to them selues the goodnes glorye and wysedome Of whome the Psalmistc in the. 48. Psalme sayeth 〈◊〉 nominasua in 〈◊〉 suis That is to saye They haue called or pute theyr owne names 〈◊〉 their landes Fourthly althey do breake this commaundement that doo not thankefullye acknow ledge the goodnes bountifulnes and mercye of God or call not vpon his name as they oughte to do bothe in prosperitie and aduersitie Fyftely 〈◊〉 such as throu ghe theyr unpacience do curse and 〈◊〉 them selues or almyghty God which thynge speciallye amongest hasarders and dyceplaers is frequented and vsed Al suche the scryptur in the. 24. of Leuiticus adiudgeth to death Syxtely all they that do vse to betake them selues to the diuii as commonly dyuerse doo in their talke or doo wyshe vnto themselfe a 〈◊〉 at theyr harte and that they neuer maye come in heauen or other suche lyke terrible thynges yf it be not soo or so as they saye they doo greatlye abuse and mystake the name of God Seuenthly all they whych do disho neste or dyshonor the name of God eyther their owne selues doynge it or elles not agayne sayinge and rebu kynge other the doers The commen flatterers also whych frame theyr toungue to talke as lykethe theyr lordes and Maysters thoughe it be in verye balsphemy and horrible vyce Preachers also suche as onely be men pleaseres and doo omytte to tell the people theyr faultes such also as beyng not lawefully called and sent do thruste them selues in to preach the word of God yea and they whyche wraste and mangle the scrypture with vntrue and vncatholike expositions They also that do deryde the holye mysteryes and sacramentes of Chryste And briefely al they that ether doo thynke or teache otherwyse then the Catholyke churche beynge decyued by succession from the Apostles vnto our tyme hathe thoughte and taughte or ells vnder the pretense of preachyng Goddes worde do in theyr sermons and collations sowe dyssensyon tumultes and rebellion especially agaynste theyr gouernours do greuously abuse the name of God and therefore worthy of greate punyshmente The like pu nishmeut or rather greater the periured persones are worthy to haue and they also moste offendynge and worthye muche punyshmente who in theyr common take by an vngodly vsage and leude custome doo at euery other worde swere eyther by god or his deathe or other such lyke greatly blaspheming the name of god And who so lyst to haue this matter of swering fulli lernedly examined dyscussed and declared Lette hym repare to the chapyter Et si Christus de iureiurando ther at length he shall fynde howe the sayinge of Chryste Mathew v and the saying of Saynt Iames cap. v. wyth other places that seme to forbydde swearinge maye stande with other places of Scrpture that do suffer and allowe the gyuynge of othes They fynallye do offend and that very greuouse lye agaynste thys commaundemente who do breake theyr vowes made to almyghty God For it is wrytten in the xxiii chapyter of Deuternomye after thys maner Whan thou haste made a vowe vnto thy lorde God thou shalte not slacke or make delaye to perfourme or paye it And in the fyfte of Ecclesiasticus it is wrytten thus Multo melius est non uouere quam post autem promissa non reddere That is to say It is great deale better not to make a vowe then after the vowe made not to accomplishe or do the thynges promysed And because amongest other thynges whych christen men doo vowe to God one is chastitie you shall knowe concernynge the same that from the very beginnynge of Christes churche suche kynd of vowe was taken iudged and estemed for lawefull honest and godly and that not onelye by the determination of man but cheifely also by the determination of our Sauyoure Chryste hym selfe as appeareth in the .xix. chapyter of Saynte Mathewe And therfore they whyche of late contrary to theyr vowes dyd take women vnto them vnder the name and coloure of Matrymonye haue greuously 〈◊〉 〈◊〉 offended almyghtye God as appearethe i. Tymoth v. where it is written Adolos centiores autem uiduas deuitd cum 〈◊〉 〈◊〉 〈◊〉 in Christo nubere 〈◊〉 〈◊〉 damnationem 〈◊〉 primam fidem 〈◊〉 secerunt That is o saye The younger wydowes doo thou refuse for when they haue played the harlottes agaynste Chyste they wyll then marrye hauynge damnatyon because they haue frustrated or broken theyr fyrste faythe or promyse And here to conclude vpon thys commaundemente ye shall note that the Hebrues or Iewes to expresse and signifye the ineffable and wonderfull maiestie of GOD and his mooste hygh and euerlastynge domination and power do vse gyue dyuerse names therevnto with whyche beyng translated into Englyshe we do vse to name and cal God sometymes saying the God of vertues sometymes the Lorde of hostes sometymes almyghtye sometymes the maker of heauen and earth sometymes the kynge of glorye sometymes the kynge of kynges somtymes
the Lord of Lordes c. Of whose maiestie both heauen and earth also are fullye replenysshed ¶ Therposicition or declaration of the fourth Commaundement which is Remember that thou kepe holy the sabbot day FOr the better and more manyfest vnderstandynge of thys commaundement ye shall knowe that thys word Sabbotte vsed in the Englyshe toungue beinge referred to the interpretation or vnderstandinge and cō mon vsage of the Hebrues or Iewes dothe sygnyfye reste vpon the seuenth daye whyche we call Satur daye and 〈◊〉 Is to take reste vppon the sayde seuenth daye in whyche seuenth daye both they theyr chyldren there seruauntes and beastes dyd take reste and 〈◊〉 from all bodelye sernyle laboure that they were wonte to do Thys rest quiet nes with the sayde Hebrues or Iewes was but the rest of the body insomuch that yf an Hebreue or Iew dyd neuer so muche occupye or exercyse his mynde in carynge or thinkynge vpon worldely busynes yet yf he dyd not there with exercyse and occupye hys body with all he was accompted to kepe the letter of thys commaundement But wyth vs chrysten men there is requyred a greater perfection in thys behalfe for we muste besydes the due obsering of the sabbote in abstainyng our selues from bodily laboure haue also oure myndes quiet and free from all suche cares and gyue our sayde myndes intierly and holy vnto god the contemplation of godlye thynges not onelye prynatelye with oure selues but also publykelye 〈◊〉 duely to the churche and beynge godlie assembled with other there to heare the deuyne seruyce approued vsed and obserued in the catholyke church and withall to geue good eare to the word of GOD beyng there preached and to gyue thankes vnto god for hys greate benefyttes whyche to receyue we are mooste vnworthy consyderynge our noughty liuing and the abusynge of his sayde benefyttes And as in the churches we muste in the tyme of dyuyne seruyce on the sabbothe daye thus occupy oure selues deuoutlye So in all other places durynge the tyme of the sayde sabbothe day we absteining from bodely labour and other oure 〈◊〉 elye busynes by lawe not allowed muste occupye our selues in thought worde in dede as maye be to the glorye of God with the spyrytuall edifyinge bothe of our selues and also of oure neyghbours And emongest other thynges vpon the sayde sabbotte daye we muste visite the sycke persones and shewe and doo the workes of mercye to them other both bodely and ghostly euery one instructynge and teachynge his chyldren seruaunts and famyly in ver tue and goodes And albeit thys commauddemente when it was fyrste gyuen to the Iewes dyd fyrste bynde them and theyr successoures to kepe holye the Saturday beyng then taken and accepted for theyr Sabotte daye yet to vs chrysten men the Sondaye is oure Sabbote daye called in latten Dominica dies and so termed and named by Saynte Ihon in the fyrste chapyter of his Apocalypse or reuelatyon wher he sayeth 〈◊〉 in 〈◊〉 que appellatur 〈◊〉 〈◊〉 uerbum dei 〈◊〉 〈◊〉 Iesu fui in spiritu in dominica die c That is to saye I was in an Ilande whiche is called Pathe mos for the word of God and the testimony of Iesus Christ I was in spirite on the sonne day or the daie of our Lorde Of thys Sondaye or daye of our Lorde Saint Au gustyue in his 251. Sermon maketh a verye notable and godly processe as well concernynge the ryght vse of it as also of the altering of the sabbotte daye as it was vsed amongest the Iewes vpon the Saturday to the vse and kepyng of it vpon the Sonnedaye as emogest the chrysten people it is obserued and kepte And he the sayd Saynt Augustyne speakyng in his sayde sermon vnto the people sayeth thus Sciendum est fratris charissmi c. Whyche his sermon ther to auoyde superfluitie and tediousnes here in fyrste rehersynge the Latyn and then afterwardes puttinge there vnto the Englyshe we wyll onelye Englyshe faythfully translate here vnto you and moste worthy it is to be harde and learned And it is this Most derely beloued brethern it is to be knowen that therefore of our holye fathers it is ordened and commaunded to chrysten men that in the solempnyties of Saynctes and moste especiallye on the Sondayes the sayde chrysten men shoulde take reste and cease from earthlye busynes that they myghte be the more redyer and prompter to the dyuyne seruyce as not hauynge anye impediment or incommodytye whych myght staye or withdrawe them from it and myght leaue or forsake at that tyme earthlye care or thought to the intente that more easely they myghte take 〈◊〉 vnto or consyder the wyll of God of which thynge oure lorde hymselfe by hys prophet Psalmo 45 dothe saye Be you styll or quyet and do you consyder or see that I am GOD. But they who beyng entangled with diuerse cares and busynesses doo dyspyse thys sentence or sayinge of God and wyll not gyue or aplye them selues to dyuyne contemplation I feare me that in the iudgmente to come when they shall knocke at the gate of our lorde and requyre to be opened our Lord will aunswere and saye verelye I saye vnto you I knowe you not departe from me al you that do worke iniquitie And suche as nowe do neglecte to seke God are thē of hym to be refused Therefore my brethren let it not be paynefull or greuouse vnto you vpon the Sondayes and vpon the festyuall dayes of the Sayntes to gyue youre studye vnto the deuyne seruyce The apostles in dede and the apostolicall men dyd therefore decree or determyne the sondaye to be kept wyth deuout solempnitie for that oure redemer dyd vpon that daye ryse frome the deade And that day therefore is called in Latyn Dominicus That is to saye The daye of our Lorde That in it we absteyning from earthely workes and the enticemētes or flatterynge pleasures of the world may bende our selues to diuine seruyces onely giuing I saye to thys daye honoure and 〈◊〉 for the hope of oure resurrectyon whyche we haue in or by it For lyke as he our Lorde Iesus Chryste and sauyoure dyd ryse from the deade soo also we doo truste our selues to ryse at the laste daye And moreouer it appearethe euen in the holye Scryptures thys daye to be 〈◊〉 or highe for it is the fyrste daye of the worlde In it the elementes of the worlde were made in it Aungeles were created In it also Chryste dyd ryse from the deade 〈◊〉 it the holye Ghoste dyd from the heauens descend vpon the apostles and Manna also in the wyldernes was from heauen fyrste gyuen in it And by these figures and such lyke tokens thys daye of oure Lorde called Sondaye is notable And therefore the holye doctoures of the Church haue decreed or determyned to translate or brynge all the glory of the iudaicall Sabbote kept on the saturedaye into the sayde sonday that we myght celebrate in the veritie or truthe that whyche they
hauynge in hym selfe great erperience of miserable and synnefull estate of man dothe open the same to the worlde in these workes Homo natus de muliere breui 〈◊〉 〈◊〉 repletur multis miserijs qui quasi flos egreditur et conteritur et fugit velut vmbra et 〈◊〉 in eodem statu permanet et dignū ducis super 〈◊〉 aperire oculos tuos et adducere cum 〈◊〉 in iudicium qui potest 〈◊〉 mundum de immūdo conceptum femine That is to say Man beyngeborne of a woman lyuynge a worte tyme is full of manyfolde miseries he spryngeth vp lyke aflower fadeth againe vanyshyng away as it were a shadow and neuer contine weth in one state And doest thou iudge it mete O Lord to open thyne eyes vpon suche a one and to brynge him to iudgement with thee who can make hym cleane that is cōceyued of an vncleane sede In dede all men of they re euylnes and naturall prones were so vniuersallye gyuen to synne that God as the scripture testifyeth repented the euer he made man And by sinne his indygnatyon was so muche prouoked agaynste the worlde that he drowned all the worlde wyth Noes fludde except Noe himselfe and hys lytle householde It is not without greate cause that the scripture of God doth so many times call all menne here in thys worlde earthe sayenge O thou earth thou earth thou earth heare the woorde oure Lorde Hiere xxii Thys oure ryght name vocation and tytle earthe earthe earth prouounced by the prophet sheweth what we be in dede by what soeuer other style tytle or dignitye mē doo cal vs. Thus he plainly nameth vs who knoweth best bothe what we be what we ought of ryght to be called And thus he dyscribeth vs 〈◊〉 kynge by hys faythfull Apostle S. Paule to the Romaynes the. iii. Chapiter saying All men Jewes and Gentiles are vnder synne there is none ryghteous no not one there is none that vn derstandeth there is none that seketh after God they are all goone out of the wai they are all vnprofitable there is none that dothe good no not one theyr throte is an open se crafte and deceyte the pyoson of serpentes is vnder theyr lippes their mouthe is full of cursinge and bitternes their fette are swifte to shed bloude destruction and wretchednes are in theyr wayes the waye of peace haue they not knowen there is no feare of God be fore their eyes Aud in an other place that is to wit Galathians iii. S Paule wryteth thus God hath wrapped all nations in vnbeleif that he myght haue mercy on all The scripture concludeth all vnder sinne that the promise by the fath in Jesus Christ should be geuē vnto theim that beleue S. Paule in many pla ces paynteth vs out in our callours callyng vs the chyldren of the wrathe of God when we be 〈◊〉 sayeng also that we cannot thinke a good thought of oure selues much lesse we can say wel or do wel of our selues And the wyseman sayeth in the boke of Prouerbes the iuste man falleth seuen tymes a daye The mooste tried and approued mā Job feared all hys woorkes S. John the Baptist beyng sanctified in hys mothers wombe and praised before he was borne called an aungel and great before the Lorde replenyshed euen from hys byrth with the holy ghost the preparer of the way for our sauiour Chryst to be more then a Prophet and the greatest that euer was borne of a womā yet he plai nely graunteth that he had nede to be washed of Chryst he worthely extolleth and glorifieth his lord and mayster Chryste and humbleth himselfe as vn worthy to vnboukle hys showes and geueth al honoure and glory to God So doeth sayncte Paule both oft and euydently confesse hym selfe what he was of hym selfe euer geuinge as a moste faithfull seruaunte ought to doo all prayse to hys mayster and sauioure So doeth blessed saynte Ihon the euangelyst in the name of hym selfe and of al other holy men be they neuer so iust make this open con session If we say that we haue no sinne we deceiue our selues and the truth is not in vs. If we knowledge our sinnes God is faithfull and iust to forgyue vs our synnes and to clense vs from al vnrighteousnes If we say we haue not synned we make him a lier and his worde is not in vs. Wherfore the wysemā in the booke called Ecclesiastes openly de clareth that there is not one iuste man vpon the earth that doth good and sy nneth not And sainte Dauid is ashamed of hys synue but not to confesse hys synne Howe ofte howe earnestly and how lamentable doeth he desyre Gods greate mercye for hys great offenses and that God shuld not entre in to iudgement wyth hym And agayne howe well wayeth this holy man hys synnes when he confesseth that they be so many in number and so hydde and harde to 〈◊〉 that it is in maner vnpossyble to knowe vtter or number them Wherfore he hauinge an earnest and depe contemplation consideration of hys synnes and yet not comming to the 〈◊〉 of them maketh supplicatiō to god to forgyue hym his prinye secrete hydde synnes to the knowledge of the whych he cannot attayne He wayeth ryghtly hys synnes from the origynall roote and spryng heade 〈◊〉 inclinations prouocations 〈◊〉 stynginges budes braūches dregges infections tastes feiynges sentes of them to cōtinue in him stil. Wherefore he sayeth Marke behold I was conceiued in sines He saieth not sinne but in the plurel number sinnes for asinuche as oute of one as fountayne spryngeth all the reste And oure sauiour Christ sayth there is none good but God and that we can doo nothing that is good without hym or no man can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruauntes when we haue doone all that we can doo He preferreth the penitente Publican before the proude holye and gloryouse Pharysey He calleth hymselfe a phisition not to them that be hole but to them that be sycke and haue nede of his salue for theyrsore He teacheth vs in oure prayers to reacknowledge oure selues synners and to aske forgeuenes and deliueraunce from all euyls at oure heauenly fathers hande He declareth that the synnes of oure owne hartes doo defyle oure owne selues He teacheth that an euyll worde or thought deserueth condempnation affyrmyng that we shall gyue an accompte for euery ydle woorde He sayeth he came not to saue but the shepe that were vtterlye lost and cast awaye Therefore fewe of the 〈◊〉 iust learned wyse perfect and holy Pharisies were saued by hym because they iustified them selues by theyr counterfeyte holynes before men Wherefore good people let vs beware of such Hypocrisie vaine glorye and iustifienge of our selues Let vs loke vpō oure feete and then downe oure Pecockes fethers downe proude harte downe vayne claye frayle and
the breade wherewith he myraculouslye sed fyue thousande in the wildernes whiche was in dede very material breade and made of Barleye Secondly there is mention made of a bread called Manna whiche was a kynde of fode that God sent from aboue to the children of Israell when they in the wildernes dyd trauayle towarde the lande of promyse whyth thoughe it be there called breade yet breade in dede made of any kynde of grayne or corne it was not Thyrdly there is mention made of bread whyche is the seconde persone in Trinitie that is to saye the sonne of God sent downe by hys father from heauen hither into earth to be incarnate Fourthlye there is mention made of breade that oure Sauioure Christe promysed to geue whych is his fleshe and the selfe same in substaunce which suffe red for vs vpon the crosse and yet there called breade thoughe in dede no materiall breade in substaunce and as for the callynge of it breade it is not materyal for the godhead of Christ and also manna in the sayd chapiter are called breade and yet no breade in substaunce And here is not to bee omitted that where our Sauioure Christe speaketh of the foresayd foure kyndes of breade he doeth not speake of them all 〈◊〉 one fashion for touchynge the fyrste saythe that he hymselfe a lytel before had geuen that breade vnto the people and touchyng the seconde the Iewes dyd boaste that it was geuen by Moyses to theyr forefathers in wildernes Lykewyse concernyng the thyrd Chryst doth affyrme that it was at that presente sente from the father of Heauen downe to the Earth But touchyng the fourthe he sayd that it shoulde be of his owne gyuing vuto them and that in tyme to come yea and ferther that the same 〈◊〉 be his fleshe and least any man myght mystake this his saying in such spirituall or mysticall sense as thereby to exclude the very substaunce of his feshe and bodye he addeth to take awaye all doute and cauillation that it shoulde be the same fleshe whiche shoulde be geuen for the lyfe of the worlde as apeareth before And hereby maye you learne that by this worde breade mencyoned in the. vi chapiter of Saint Ihon as it is here taken in this fourthe acception and in the other two nexte goynge before oure Sauioure Chryste dothe meane nothyng elles but a fode and a fode may it be though there be no substaunce of materiall breade at all After which sort is the worde breade to be vnderstanded in the tenthe and eleuenthe chapiters of the firste epystle of Saynte Paule to the Corynthyans where dyuerse tymes also he vsethe thys worde Panis which ought to be Englyshed foode And that in verye dede there is not the substaunce of materiall breade remainynge in the sacramente of the Aultar ye shall besyde those thynges whyche you haue hard all redy out of the scripture hear also oute of the aunciēt and catholike fathers who do witnes as foloweth Fyrst Chrysostome in his sermon made in 〈◊〉 speakynge of the Sacramente of the 〈◊〉 wherein in dede to oure senses there do appeare the ormes of bread and wyne doth write in this maner Nunc uides 〈◊〉 num uinum num sicut reliqui cibiin secessum 〈◊〉 〈◊〉 Nesiccogites Quemadmodum enim siceraigniiniecta illi assimilatur nibil substantiae remanet nihil superfluit Sit hie puta mysteria 〈◊〉 mi corporis substantia That is to say Doeste thou see breade doeste thou see wyne do they passe into the seage from vs as other meates doe God forbyd that any man shoulde so thynke for euen as the waxe whiche is cast into the fyre is made lyke vnto the fyre and no substaunce of the sayd waxe then remaineth or is lefte euen so do thou thynke here the mysteryes meanynge the substaunce of the breade and the wyne to be by the substaunce of Chrystes bodye consumed Eusebius Emissenus also a Greke aucthor and wrytinge aboue twelue hundred yeares agoo in hys fift homilye or sermon De corpore domini or De pascha 〈◊〉 thus Nec 〈◊〉 quisquam primarias 〈◊〉 potentiae praesentiamaiestatis in dominici corporis transire posse naturam Which is to say Let not man doute but that the former creature speakynge of breade and wyne euen by the wynkynge or 〈◊〉 of his power by the presence of hys maiestie are able to passe into the nature of Christes bodye And agayne within a litle after he 〈◊〉 Quanta 〈◊〉 quam celebranda 〈◊〉 〈◊〉 diuinae benedistionis operatur attende 〈◊〉 impossibile non debeat uideri quod in Christi subantiam terrena mortalia commutantur which is to saye Howe greate then and howe notable benefites the force and vertue of the diuin benedictiō doth worke or bringe to passe do thou consider to the in no wyse it ought to seme new or impossible that into the substannce of Christe earthly and mortal thinges are chaunged And with these two anncient and notable fathers of the greke churche the blessed martyr Cypryā doth agre saying in his sermon De coena Domini in thys maner Panis istequem dominus discipulis porrigebat non effigit sed natura mutatus omnipotentia uerbi sact us est caro That is to saye That same breade or foode whych oure Lorde reached or gaue to hys dysciples beynge chaunged not in fourme or shape but in nature was by the omnipotencye of the word made fleshe And bycause Chryste hym felfe who then dyd in the foresayd maner institute this Sacramente dyd also at the same tyme appoynt and commaunde bothe his Apostles and in thē theyr successoures to do the same which he himselfe then and there dyd sayinge Luc. xxii Hoc faciat in 〈◊〉 commemorationcm That is to say Do you this in my remembraunce Therefore no man may doubte but at thys present also and soo vntyll Chryst come to iudge the worlde so ofte as the minister so aucthorised intendinge to do as the church beleueth doth take breade into hys handes and gyuynge thankes doth duely pronounce the wordes of Christe sayinge Thys is my body and takinge the cuppe and geuynge thankes doth lyke wyse duly say the wordes of Chryste Thys is my 〈◊〉 of the newe testamente so oft the substaūce of bread and wyne by the wyll and power of Chryst so commaundyng and aucthorisynge the saide minister is turned into Chrystes very reall and naturall body 〈◊〉 bloude and the sayd body and bloude is there so present vnder the fourmes of bread and wyne For it is not the visible preist thatnowe worketh thys hyghe mysterye by his owne power or strengthe but it is Christ hym selfe the inuysible preist that dothe worke it by the misterye of the vysyble preist Lykewyse as Chryst it is and not the preiste that geueth vertue in Baptysme though the 〈◊〉 of the preist both in Baptisme and also here in the Sacrament of the aul tar be requyred and that by the speciall appoyntinge and ordeynynge of
xiii to the Hebrewes Be ye obedient to them who haue the ouersighte of you and submitte youre selues to them for they doe diligentlye watche euen as they that muste gene accounte for your soules And in the. x. Chapyter of Luke oure our Chryste sayeth touchyng his apostles and 〈◊〉 successours Qui uos audit me audit qui uos spernit me spernit que 〈◊〉 me spernit 〈◊〉 quimisit me That is to say He that heareth you hearethe me and he that dispiseth you dispiseth me and he that dyspiseth me dispiseth him who sente me And moreouer Saynt Paule in his fyrste Epystle to the 〈◊〉 and the fyrste chapyter sayeth thus Rogamus nos fratres ut noueritis cos quilaborant inter uos et praesunt nobis in domino monent uos ut habeatis illos abundantius in haritate propter opus illorum et pacem habete cum cis That is to saye We do beseche you brethren that you woll knowe them that labour emongest you and are youre ouerseers in oure Lord and do monyshe you that you will haue them more habundantly in Charitie for their workes sake and haue you peace with them There are of spirituall diso bedience Terryble examples in the xvi 〈◊〉 of the boke called Numbers where it is wrytten howe the earth dyd sodenlye open and swallowe vppe Chore Dathan and 〈◊〉 with their 〈◊〉 and theyr substaunce for theyr disobedience and rebellyon agaynst Moises Aaron the highe preist And howe also fyre camme from God and dyd dystroye 350. men whyche were of that rebellion Further we doe rede in the 〈◊〉 booke of the kynges and the Seconde Chapyter thereof howe that two and fortye chyldren at one tyme were deuoured of beares sodenlye sent of God for that they did mocke Helyzeus the Prophette and mynyster of God And howe then can they thinke to escape the greate wrath indignation of god whiche of late mooste spitefullye not onelye in 〈◊〉 wordes but in dedes also most vnchristian lyke haue despised vnreuerentlye vsed and dishonored the mynysters of Chrystes Churche And as concernynge the Cyuyll magistrates the sayde Saint Paule in the. xiii of his epystle to the Romains sayeth thus Let euery soule be obediente to the higher or super or powers for ther is no power but of God And the powers whych be are ordeined of God therefore he that withstandethe the power doth tseist yeordinaunce of god And they who do resist or wtstande that do gette or purchase vnto them selues dānation for prin ces or rulers are not to be feared for good wor kes but for euill workes wilte thou in dede not feare the power do thou that whiche is good thou shalt haue prayse of the same power for he is the minister of God for good to that But if thou doo euyll doo thou then feare for he doth not without cause carye or beare the sworde for he is the minister of God auenger 〈◊〉 of them that doo euyll Therefore you muste of necessitie be obediente not onelye for wrathe sake but also for conscyence sake ther fore verelye doo you paye trybutes c. A not able example of the obedyence and duety that euery subiect oweth to his soueraygne we haue in the behauour of Dauyd towardes kynge Saul wryttē in the 2. 9. 2 chap. of the fyrste boke of kynges And S. Peter in his fyrst epistle ii cha spekyng of the obedience due to kynges magistrates wryteth thus Submyt your selues to euery creatur or ordinaunce of mā for our lordes sake whether it be to king as one that precelleth vnto or gouernouresor rulers as being sent of hym to the punishmēt of euil doers and the commēdation or praise of the good And in the foresayde xiii chapter to the Romaynes it is wrytten Geue you vnto al men that which is due vnto them to whō tribute belongeth tribute to whom custome custōe to whom feare feare to whō honor honour And as concernyng the duetie of the seruaunte to the mayster therof S. Paule speaketh Ephe. vi saing in thys maner Ye seruauutes be ye obediēt vnto your carnall maysters with feare tremblynge in singlenes or simplicitie of your hart as vnto Christ not seruing in the eye syghte or presence onely as men plesers but as the seruauntes of Chryste doyng the wyll of God from the harte wyth good wyl doing your seruice as vnto God our Lord and not vnto men The like herof he hath also in the thyrde cha to the Collossenses and in his seconde chapiter to Tite he doth say thus Teache seruauntes to be obedyent vnto theyr maysters pleasynge them in all thynges not contraryeng them not deceyuyng or defraudyng but in all thynges shewynge good faythe that they maye sette furthe the doctrine of God our sauioure in al thinges Agaynste thys commauudemente fyrste doo all they offende whyche thynke scorne of theyr naturall parentes for their pouertye syckenes aduersitie or any mysfortunes sake or doo denye vnto they re sayde parentes necessarye releyfe sustentation or succoure with foode clothe or harber in tyme of theyr necessitye yf that they be hable to helpe theyr sayd 〈◊〉 in thys case But most of all they do breake this commaundement whych doo curse theyr parentes strike thē backbyte them vse contumelyouse or opprobryouse wordes vnto them and hate them Secondly al they do breake thys commaundement who doo not loue reuerence obeye and duly honour theyr spirituall parentes and gouernours as prelates pastoures and all that haue cure and charge of soules nor payt vnto them theyr tythes and duetyes accordyngelye as they are bound Thyrdelye they doo offende and that greuously agaynst thys commaundement who make sedition agaynst theyr prince ruler or country And they also that doo rebell or cause other to rebell agaynste any of them they also that are false or negligent in doyng theyr commaundementes And whosoeuer wyll not loue reuerence obeye or serue them with his true and vnsayned seruyce but wyl thynke Imagyne or speake any vntruth lye or euyl agaynst them 〈◊〉 or consent vnto the same or beare ther with as the more it is to be lamented of late hathe 〈◊〉 vsed emongest vs to the great offence and displesure of almyghtye GOD and the dyshonour of thys hole realme they all do breake and transgresse thys commaundement Fourthlye all suche seruauntes are 〈◊〉 of thys commaundemente who doo not faythefullye obeye theyr maisters commaundemenees and fulfil them nor vse theyr maisters with due reuerence side litie diligence both to please them also in al theyr affayres wherein they are charged to be trustye and faythfull to the vttermost of theyr power And here is not to be omitted that reuerence and honor is due also vnto suche as are aunciente aged or as we commonlye doo call them fatherlye men Althoughe they haue none of the foresayde aucthorytyes ouer vs whyche cummelye and cyuyle reuerence and honer GOD by Moyses commaunded vs to obserue and kepe as appeareth in the nintene
doo neuer cease ne shall cease to gloryfye hym to prayse hym and to fulfyll hys wyll and pleasure in all thynges and that moste readylye and gladely without any maner of grudgynge or resystinge there vnto knowyng certainelye and clearelye that hys will is 〈◊〉 the best euen so that we the chyldren of God in earthe maye daylye and continuallye prayse God and by our holy conuersation in good workes and good lyfe honour and groryfye hym and that we maye from tyme to tyme so mortyfye oure owne naturall corrupte and synnefull appetyte and wyll that we maye be euer redye lyke louynge children humbly lowely and obe dientlye to approue allowe and accomplyshe the wil of God oure father in all thynges and to submytte our selues wyth all oure hearte vnto the same and to acknowledge that whatsoeuer is the wyll of GOD the same is moste perfecte moste iuste most holy and mooste expediente for the health and wealthe of oure soules we I say ought also for these things to pray Wherefore in this petition also we desyre of God true and stable pacience when oure wyll is letted or broken And that whan anye man speaketh or doeth contrarye to our wyll yet therefore we be not oute of pacyence 〈◊〉 curse or murmure or seke vengeaunce agaynste our aduersaryes or them whyche let oure wyll but that we maye saye well of them and doe well to them We pray also that by goddes grace we may gladelye suffer all diseases pouerty dispysynges persecutions and aduersities knowynge that it is the wyll of God that we shoulde crucyfye and mortyfye oure wylles And whan any such aduersitie chaūceth vnto vs to attribute al vnto the wil or sufferaunce of GOD and geue hym thankes therefore who doth order all suche thynges for oure weale and benefytte eyther for the exercyse and the tryall of the good to make them stronger in goodnes and vertue or ells for the chastysemente and amendemente of the euyll to suppresse theyr euyll motyons and desyres And also we praye that whansoeuer it shall please god to call vs oute of thys transytorye lyfe we maye be wyllyng to dye and that consyrmynge our will to the wyll of God we maye take our deathe gladely so that by feare or 〈◊〉 we be not made dysobedyent vnto hym We desyre furthermore that all oure members eyes tonge hart handes and feete be not suffered to follawe the desyres of the fleshe but that all maye be vsed to the wyll and pleasure of GOD and that malycyouslye we reioyse not in theyr troubles whyche haue resisted our wyll or haue hurt vs nor that we be enuyously sorye when that they prosper and haue welfare but that we maye be contented and pleased with althing that is gods wyll ¶ The exposition or declaration of the fourth petition which is Gyue vs this day our dayly breade AFter that in the three former petitions we are orderly taught fyrst to desire praye for suche thynges as do cōcerne God to gloryfye hallowe his name Secondly to desyre and praye for the cheife and principall blysse that man may haue whiche is the kyngedome of God And Thirdelye to desyre praye for such cheife meanes by whiche that 〈◊〉 blysse is obteyned that is to saye by the fulfyllynge here in earth of gods wyl and pleasure Now next and fourthly we are here taught to desyre of God thinges that be necessarye for the foode and 〈◊〉 both of our bodye also of our soule so longe as we shall here 〈◊〉 vpon the Earthe And fyrste as touchynge the sustenance of the bodye you shall note fyue thynges in this petition The first is that our lorde teacheth vs in this petytyon not to aske any superfluouse thynge of pleasure and vayne delite but onely thinges necessarye sufficiēt there fore he biddith vs aske onelye breade wherein is not ment 〈◊〉 greate substaūce or habundaunce of thinges aboue our state cōditiō but such thinges onely as be necessary for euery man in his degree that it should be one ordinary dayly maner of sustenaūce 〈◊〉 trade of liuing nether inordinat nor excessiue And therefore yf we Chrysten men haue meate and drynke and cloth that is to saye thynges suffycyente let vs holde our selues content for they that set there myndes on ryches and wyll haue superfluities more than nedeth or is expedyent to there vocatyon they fall into daungerouse temptatyons and into snares of the deuyll and into manye vnprofytable and noysome desyres which drowne men into perdityon and euerlastinge 〈◊〉 for the spryng and roote of all euylls is suche superfluouse desyre The wyseman also makyng hys petition to our lorde Prouerbe 35. sayth Gyue me neither pouertie nor excesse but onelye thinges sufficiente for my liuinge lest that hauinge to much I be prouoked to denye God and to forgette who is the Lord and on the other syde lest that by pouertie cōstrayned I fall into thefte and forswere the name of my God Whereby is declared that we shoulde desyre onely thynges necessarye signified here by breade and refuse and renounce superfluities vnprofitable daungerous and noysome The second thyng to be considered in this petiti on is that we doo desyre and praye not absolutelye for breade but we doo desyre and praye for Oure breade By whyche wordes appeareth that that breade onelye is oures which we do get by true iuste honest and lawefull meanes for yf we doo get ought by deceyte fraude crafte or any vnlawfull or 〈◊〉 wayes that is in no wyse ours but other mens So that in thys worde Our is most euidentlye implyed and conteyned a greate reproche to all those persons which eate not theyr owne bread but deuoure other mens breade of whyche sorte be all those that lyue of theft robbery rauyne and spoyles extortion or craft and deceyte They also are of thys sort who neyther doo laboure with their handes nor otherwyse apply theyr study theyr industry or diligence to some thinge whiche maye be good and profytable to the common wealthe and to the honoure of GOD but doo lyue in case rest ydelnes and wanton pleasure They lykewyse are of thys sorte and worthy therefore to be reproued who beyng in any roume or vocation of aucthoritye or seruice do not fully truely and faythfullye fulfyl and performe the duetye of theyr vocation The thirde thing to be noted in this petitiō touching our corporall sustenaunce is that we muste saye vnto almyghtye God 〈◊〉 That is to saye Geue thou to the entente that we should not thinke that out meate drynke clothe or any other worldelye sustenaunce is wonne or gotten onely by oure owne industry wyt and laboure thoughe we be bounde by the lawe of God to laboure and trauayle in our vocation to the vttermost of our 〈◊〉 for the mayntenaūce sustenaunce of our selues and all ours but that when we haue played and done our parte 〈◊〉 we must firmely beleue that all thinges so commynge vnto vs are geuen vs by
to be ouercome therewith accordyng where vnto Saynt Paule sayth i. Corin. x. God is true and faythfull and will not suffer vs to be teneed aboue that we maye beare but he wyll so moderate the tentation that we maye susteine and ouercome it And S. Iames sayeth Iacob i. Thynke that you haue a greate cause to ioye when you be troubled with diuers tentations For the triynge of your faythe bringeth pacience and pacyence maketh perfect workes so that you maye be perfecte and sounde lackynge in nothynge And almyghtye God also exhorteth vs and callethe vpon vs to fyghte agaynst tentatiōs saying Apo. ii He that getteth the victorye agaynst them I shall geue hym to eate of the tree of lyfe And agayne he sayeth He that ouercommeth them shall not be hurte with the seconde deathe And Saint Paule sayeth ii Timothy ii No 〈◊〉 shal be crowned excepte he fyght lawefullye That is to saye Excepte he defende hym selfe and resyste hys enemyes at al poyntes to hys power oure sauiour geueth vs a good courage to fyghte in thys battayle where he sayeth Ioan. xix Be of good comforte for I haue ouercome the worlde that is to saye I haue hadde the victorye of all synnes aud tentations and soo shall you haue yf the faulte be not in youre selues For ye fyghte wyth an aduersarye whyche is alredye vanquyshed and ouercome ✚ The exposition or declaration of the seuenth and last petition of the Pater noster whyche is But delyuer vs from euyll Amen WOncerning thys vii petition ye shall note that lyke as in the. vi petytyon Chryste taught vs to desyre and praye our heauenlye father that he woulde preserue vs from the daungerous tentations of the fleshe the worlde the deuyll and not to be ouercome wyth them euen so nowe in thys seuenth and laste petityon he dothe teache vs to praye that yf by oure fraylenes and corrupte nature we through tentation doo fall into the thraldome of the Deuyll by synne yet that he wyll sone delyner vs from it not to lette vs contynue in it not to lette it take roote in vs not to suffer synne to reigne vpon vs but to delyuer vs and make vs free from it Synne is the excedyng euyll from the whyche in this petition we desyre to be deliuered and though in thys petition be also comprehended ail euylles in the worlde as syckenes pouertye deathe wyth other lyke aduersitie yet cheifely it is to be vnderstanded of synne whych onelye of it selfe is euyll oughte euer withoute condition to be eschued And as for other aduersities neyther we canne ne oughte to refuse when god shall sende them neyther we oughte to praye for the eschuinge of thē otherwyse then with this condition if gods pleasure so be Many thynges we suffer in this worlde take them for euyl but they be not euyll of them selfe All afflictions diseases punyshementes and tormentes of the bodye all the troubles of thys worlde and all aduersytyes be good and necessarye instrumentes of God for oure saluation For God hymselfe who canne not saye other then trueth sayeth Apocalip iii. Those that I loue I chastyse And agayne the apostle Hebre. xii sayeth He receyueth none but whom he scorgeth Thys is a tyme of scourgynge and the tyme to come is the tyme of rest ease and blysse And surelye it is a greate token that we be in the fauoure of God when he doeth scourge vs and tryeth fyneth vs lyke golde in the fyre whiles we be in thys world As contrarye it is a greate tooken of hys indignatyon towardes vs to suffer vs lyuynge euyll to contynue in prosperitye and to haue all thynges after our wyl and pleasure and neuer to trouble or punyshe vs wyth aduersitye Therefore oure sauyoure Chryste Iesus who knoweth what is beste for vs teacheth vs to praye and to desyre to be delyuered not cheyfely from worldely afflyctions trouble and aduersytye whyche GOD sendeth habundantlye euen to them whome he beste loueth and wyth whome he is beste pleased But the euyll whych we most chieflye should pray to be delyuered from is 〈◊〉 whyche of it selfe is so euil that in no wise god can be pleased ther with And because oure auncient enemy the deuyll who is the well and sprynge of iniquitye and is not onlye hymselfe an homicide a lyer and hater of the trueth from the begynnyng but also is the verye roote and occasion of all synne the cōmon prouoker styrrer of man to the same yea and the letter or 〈◊〉 of all vertue and goodnes because thys enemye neuer cesseth but continuallye serchethe by all craftes and wyles to enduce vs to sinne and soo to 〈◊〉 vs and to bring vs thereby to euerlastynge damnation Therefore lyke as we desyre here to be delyuered from synne soo also we desyre that oure heauenly father wyl saue vs and defende vs from this euyll the causer of synne that is to saye the Deuyll and from hys powre tyrannye so that he shall not by his malyce and gyles entyce and drawe vs into synne whereby we maye finallye be broughte vnto euerlastynge dampnation from the whyche also we praye here to be delyuered And fynallye touchynge thys woorde Amen ye shall note that it is here added vnto the ende of thys most excellent prayer to teache vs thereby that yf we doo come soo as we oughte to be prepared for to make this prayer whych due preparation we before haue declared in the preface of this Pater noster that then vndoutedlye we shall receiue of our Lorde those thinges nedefull for vs whiche in thys prayer of the pater noster we doo aske whyche that we maye doe graunt vnto vs the father the sonne and the holye ghoste to whome be all honoure and glorye worlde wythout ende Amen ¶ Here folowethe the Salutation of the archaungell Gabryell made to the blessed Uyrgyn Mary taken out of the fyrst chapter of Saint Luke commonlye called the Aue Maria with the exposition or declaration thereof Hayle Marye full of grace oure Lorde is with the blessed art thou amongeste all women And blessed is the fruite of thy wombe IT is not without greate and weyghtye considerations that oure forefathers throughoute the vniuersall or catholyke Churche haue nexte after the Pater noster set fourthe and commended the Salutation of the Archaungell Gabryell where wyth he saluted the blessed vyrgyn Marye mother of our sauiour Iesus Chryst called the Aue maria the same to be frequented deuoutely vsed and sayde of all 〈◊〉 〈◊〉 For seynge that the hygh messenger of almyghtye God and heauenly spirite Gabriel did moste ioyfullye wyth thys salutation greete the Uyrgyn Marye beynge then a mortall woman liuinge on the earthe and not hauynge then conceyued in her 〈◊〉 and chaste wombe our sauiour Chryst howe much more oughte we mortall earthlye and synnesull creatures with all promptnesse and 〈◊〉 to salute with the self same woordes that 〈◊〉 〈◊〉 nowe when as not onely
and lykenesses by thys is signyfyed the vnitie also of one nature and substaunce But to procede further concernyng the creation of man ye shall vnderstand that the second chapter of Moyses boke called 〈◊〉 in speciall maner doth recorde the seuerall making as well of the bodye of man by it selfe as also of the soule by it selfe And as touching the body scrypture doth there say that God fourmed or shaped it of the earthe Noting therby the excellēcy of mans body aboue the bodyes of other liuynge creatures For we rede not of anye other lyuyng creature that god shaped or fourmed the body of it but onely that he made it and that at the cō maundement of almighty god the earth brought fourth foure foted beastes the water in like maner brought fourth fysshes foules Only of that body of mā scripture wituesseth that God shaped it And as cōcerning the soule of mā it is written of it in the sayd second chapter of genesis howe that god bre thed it into the body which ii circumstaunces as they import a marueylous excellency of man aboue other bodely creatures so they most clerely declare thexcedyng great goodnes of God towardes man Now when god had in such a singuler fashion creted man he gaue hym souereigntie ouer all the fysshes of the sea ouer the foules of the ayer and ouer the beastes of the lande yea and made him a Kyng and Emperour on the earth And yet not satisfyed with al this he placed man in Paradyse that is in a most pleasaunt garden where he had planted all kynd of frute beautifull to beholde and delicious to eate for man to fede vpon onely one kynde of fruyte he charged hym on payne of death and that not of the body alone but of the soule also vtterlye to refrayne from which was the fruyte of the tree called in scrypture the tre of knowledge of good and euyl And lyke as in a most maruelous sorte he made Adam the fyrsteman so in as marueylous straunge a sort he made Eue the first woman euen of a rybbe taken out of Adams lefte syde and her he made parfytte and furnyshed her with like gyftes as he had done Adame the first man What canne we then thinke or deuyse that God might haue don more for vs in our creation then herein he dyd He made the soule immortall that is such as shulde continue for euer without ende He furnished it with moste singuler gyftes both of nature and of special grace also The body of man in the estate of originall innocencie had in it helth strength 〈◊〉 and other like qualities in the highest degre of perfection it had in it selfe then no fond lust or concupiscens no pronitie or inclination to euyl no 〈◊〉 in doing good no infirmitie or wekenesse no lacke or want of any qualitie fyt and decent for it The body of man was then obediente to the soule the soule altogether obedient to God So that on Gods parte oure maker and creator there is nothyng towardes vs but all perfection all great kyndnes al fatherly loue fauour Holy scrypture most euydently affyrmeth that al creatures were made good in their creation saying Vidit deus 〈◊〉 fecerat et erant ualde bona 〈◊〉 That is God sawe al things which he had made and they were very good Which thyng as it is generally true in all creatures concerning their creation so is it in a certen degre of excellencye to be verified in man touchyng the estate of his originall innocency Thus we may perceaue that in the creation of man al was excellent parfytte whiche oughte greatly to inflame vs the more to loue and serue almighty God our most louynge creator But for asmuche as that blessed estate is lost mankynd by that losse thereof fell into extreme miserie and wretchednes it is consequently to be well considered of our part by what meanes man was brought from soo good and blessed a case to so euyll and miserable an estate whiche poynte well wayed is a sufficiente grounde to cause vs on the other syde vtterly to detest abhorre al synne For that greuous fal of man came of synne Synne it was for which God thrust man oute of paradyse synne it was that caused the fleshe to striue agaynste the spirite and the spirite agaynst the fleshe synne it was that broughte vnto mankynde necessitie of bodyly death and all the infirmities and diseases which man in thys transitory lyfe sustayneth synne fynally it was that cau sed all the posteritie of Adam and Eue to be borne in state of dampnation But some perchaunce are desyrous fardar to knowe by what meanes man was fyrst brought to commytte synne For the vnderstandyng whereof lette vs haue recourse to the iii. chap. of Genesis where it is wrytten how that that wyly serpent the deuyll came vnto Eue and sayde vnto her Why hath God gyuen you commaundement not to eate of euery tree in paradyse where vnto the woman answered and sayde of the fruyte which is in paradise we eate but of the frute of that tree that groweth in the myddest of paradyse GOD hath charged vs not to eate or touche it leste per chaunce we dye Then sayde the serpente to the woman Naye you shall not dye For God knowethe that whatsoeuer daye you shall eate thereof youre eyes shal be opened and you shal be like Gods knowynge good and euyll The woman therefore saw that the tree was good to eate of and beautifull to the eye and pleasaunte to beholde and she tooke of the fruite thereof and d d eate and gaue part to her husbāde who also did 〈◊〉 Thus through the prouocation of the deuyll man first fell into synne Wherefore as we must alwayes abhorre synne and forbeare it because of the greate misery it brought vs vnto so shold we no les 〈◊〉 and to the vttermost of our power fly the 〈◊〉 and all his suggestions knowing that thereby we 〈◊〉 fyrst induced to commytte synne For as thys oure aduersary was busy at the 〈◊〉 wyth oure fyrst parentes so is he no les but rather more busye with vs at thys present as 〈◊〉 Saynt Peter in the v. chapiter of his fyrst 〈◊〉 saying 〈◊〉 〈◊〉 the deuyl as a roryng lion goeth about seking whom he may deuour Thys aduersary of mankynde disdaynynge at the greate 〈◊〉 that Adam and Eue were in neuer ceasyd questyonynge and craftyug with the woman being the weker and frayler vessell vntyll he 〈◊〉 made them disobey gods commauudement by whych their doynge they lost the oryginal great innocency which they had at there creation which being lost nether the body woulde be obedient to the soule nor the soule to god but al was in man turned vpsidoune yea therby they fell also into necessitie of temporall death of body and which is worst of all into the estate of eternall damnation and euerlasting death both of body and soule But now because
aske howe Chryst was able to giue thē his fleshe to eate The wordes of saincte Cyryll be these They aske not without great impietie how canne thys man geue vs hys fleshe and they remember not that nothing is impossible to God but let vs sayeth 〈◊〉 haue firme faith in the misteries and let vs neuer in so high mat ters eyther thincke or aske this how When God is the worker let vs not aske how but let vs leaue the knowledge of his worke to hym selfe S. Chrisostome lykewyse vppon the sayde v. Chapiter sayeth that when this questyon howe anyethyng is done commeth into oure myndes then wyth all there commeth vnbelyfe also But bycause in scrypture the thyng that we receaue when we come to the sacramente is called bread therefore men haue fansied wyth thē selues that there must be the substaunce of materyal breade deceauing them selues by mystakyng the signification of thys worde breade For thoughe in oure common speach we vse to signify by thys word bread that one kinde of materiall substaunce which is made of corne or grayne yet in scrpture it signifieth all kynde of fode whether it be the fode of the body or the foode of the soule and so dothe also the latyne worde Panis elles when we desyre god in oure Pater noster to geue vs our dayly bread we shold make an vnperfytte petition whiche yet is a mooste perfyt petition wherby we aske of our heauenly father all necessary fode In the. vi of Ihon Manna is called breade and yet was it made of no kynde of corne or grayne and in the same chapyter Chryste is called breade because he is the foode of the soule and ther lykewyse the fleshe of Chryst in the sacrament is called breade and not there onely but in S. Pau les Epystle also to the Corinthians for that it is the fode whereon we fede when we receaue the sacra ment Agayne it is a commen trade in scrypture to cal thinges by the name of that thinge whyche they once were as Adam is called earth because he was made of Earth and Chryst sayeth the blinde see the lame walke that deafe heare the dumme speake meanyng by the blynde lame deafe and dumme suche as before had bene soo but then were otherwyse Thyrdelye for that the fourme of breade doeth remayne it is in that respecte too called breade For these causes good faythfull hartes are nothing gre ued wyth the callyng of it breade in the scrypture but groundynge them selfes vpon the woordes of our sauioure Chryste when he sayde thys is my bodye and knowynge that it to be bothe breade and hys bodye also at once is impossible they vndoutedlye beleue that by the power of GOD the substaunce of bred is turned into the substaunce of Chrystes bodye and soo mnste al men beleue that wyll be lyuely members of the catholyke churche and in that there belefe they muste honoure the bodye and bloude of oure sauioure Chryst in the sacramente of the Aultare as alwayes chrysten people haue vsed to doo Saint Austen in his exposition made vpon the. 99. Psalmesayth that it is synne not to ho noure the bodye of Chryste meanynge in the Sacramente of the Aultare And as it is before in thys Homily 〈◊〉 he also sayeth in the name of all men We doo honoure vnder the fourmes of breade and wyne whych we se the bodye and bloude of Chryst whych we doo not see Wherfore good chrysten people knowing nowe what is the ryght belefe touchynge the Sacramente of the aultare embrace and folowe the same and cleaue faste to the catholyke churche the spouse of Chryste that you maye be true 〈◊〉 of Chryst to whome wyth the father and the holye Ghoste be al honoure and glory world wythoute ende Amen Io. Harpesfelde sacrae theologiae professor Arch London ¶ An Homely wherin is aunswere made to certayne common obiections agaynst the presence of Chrystes bodye and bloude in the sacrament of the Aultare MEte it were dearly beloued in our sauiour Christ that we all should so fully wholy cleaue to the faith of Christes catholike church that no appearaūce of reasō to the cōtrari therof shoulde cause vs once to doute or stagger in anye part of the same For such a kynd of faith doth god requyre of vs and for suche kynde of faythe good christen people are in scripture called Abrahās children which Abraham as it is writtē in the fourth to the Romaynes cōtrary to hope beleued in hope that he should be the father of many nations accordyng to that which was spokē So shal thy sede be And he fainted not in the faith nor yet cō sidered his own bodi which was now dead euen when he was almost an hundred yere olde nether yet that Sara was past childe bearyng he staggered not at the promyse of god through vnbelefe but was strōg in the faith gaue honor to god fully certified that what he had promysed the same he was able to make good Yf we then wil be the childrē of Abraham we muste not faynt in faith nor consyder gods wordes after the course of nature Saint Paule in the. x. chapiter of his second epistle to the Corinthians geueth vs an example in hym selfe howe we should alwayes brynge reason in subiection to fayth saying The wepons of our warfare are not carnall but mighty in God to ouerthrowe stronge holdes to destroy counseles and euery hyghe thynge that exalteth it selfe agaynste the knowledge of God to brynge in captiuitie vnto the seruyce of Chryste all vnderstanding What think you is the cause why the Iewes beleue not in Chryste Uerelye fyrste because he was borue of a Uyrgyn which is contrary to the course of nature Secondly lykewyse he was in vnitie of person God man whych howe it maye be no mans wit is able by natural power to conceaue thyrdly because he being God and man suffered the deth of the crosse which for God to be content to do semeth to natural reason a thyng moost absurde but good chrysten folke geuyng place to faith do most vndoutedly beleue in Chryst God mā crucified according to that s. Paule writeth in his first Chapter of his fyrste Epistle to the Corinthians saying We preach Christe crucified to the Iewes a stumblyng blhcke to the gentels a folishnes but to so many of that ie wes gētels as ar called Christ the power wysedome of God And agreably here vnto he sayeth also in the nexte Chapiter folowynge My talke my preachyng was not in that per suasible wordes of mans wysedome but in shewynge of power and of the spyryte that your faythe should not rest in the wisedome of man but in the power of God This general aduise and counsel of S. Paule may and ought so to staye vs in the faythe of the catholyke churche that nether carnall reasons grounded vpon the feble intelligence of mans natural wyt nether the de ceatfull
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