Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.
and reioyse in his sight, alledgeth thys as a sufficient cause thereof. Scitote quoniam ipse est dominus, ipse fecit nos et non ipsi nos. which is to saye.
and rejoice in his sighed, allegeth this as a sufficient cause thereof. Scitote quoniam ipse est dominus, ipse fecit nos et non ipsi nos. which is to say.
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Thys circumstaunce (not beyng necessary of goddes parte, as withoute the which he might haue created man) doth most manifestly declare the special fauour, of almyghty god towardes mankynde:
This circumstance (not being necessary of God's part, as without the which he might have created man) does most manifestly declare the special favour, of almighty god towards mankind:
but that nexte circumstaunce, which doth immediatly folowe thys fyrst, is a more surer profe, and declaration of gods tender loue, towardes mā, whē he sayth.
but that Next circumstance, which does immediately follow this fyrst, is a more Surer proof, and declaration of God's tender love, towards man, when he say.
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He made vs in very dede like vnto himselfe, & in so doynge what could he haue done more for vs? A wonderfull excellēt benefite & comfort is it vnto vs, to consyder that man was made like vnto god.
He made us in very deed like unto himself, & in so doing what could he have done more for us? A wonderful excellent benefit & Comfort is it unto us, to Consider that man was made like unto god.
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And to vnderstand this thyng the better, you shall know that the similitude, and likenes of man to god, was not in the body of man (for this you must moost certenly beleue, yt the godhed is a spirite,
And to understand this thing the better, you shall know that the similitude, and likeness of man to god, was not in the body of man (for this you must most Certainly believe, that the godhead is a Spirit,
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agayne, in that he sayeth to our similitude and likenes, and not to oure similitudes and lykenesses, by thys is signyfyed the vnitie also of one nature and substaunce.
again, in that he Saith to our similitude and likeness, and not to our Similitudes and lykenesses, by this is signyfyed the unity also of one nature and substance.
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But to procede further concernyng the creation of man, ye shall vnderstand, that the second chapter of Moyses boke, called genesis, in speciall maner doth recorde the seuerall making,
But to proceed further Concerning the creation of man, you shall understand, that the second chapter of Moses book, called genesis, in special manner does record the several making,
Only of ye body of mā scripture witnesseth yt God shaped it. And as cōcerning ye soule of mā, it is written of it, in the sayd second chapter of genesis, howe yt god brethed it into the body, which.ii. circumstaunces,
Only of you body of man scripture Witnesseth that God shaped it. And as Concerning the soul of man, it is written of it, in the said second chapter of genesis, how that god breathed it into the body, which ii Circumstances,
as they import a marueylous excellency of man, aboue other bodely creatures, so they most clerely declare thexcedyng great goodnes of God, towardes man.
as they import a marvelous excellency of man, above other bodily creatures, so they most clearly declare thexcedyng great Goodness of God, towards man.
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 yet not satisfied with all this, he placed man in Paradise, that is in a most pleasant garden, where he had planted all kind of fruit, beautiful to behold,
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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, cumlines,
He furnished it with most singular Gifts both of nature and of special grace also The body of man, in the estate of original innocence, had in it health, strength, comeliness,
or concupiscens, no pronitie or inclination to euyl, no lothsumnes in doing good, no infirmitie or wekenesse, no lacke or want of any qualitie fyt and decent for it.
or concupiscens, no pronity or inclination to evil, no lothsumnes in doing good, no infirmity or wekenesse, no lack or want of any quality fit and decent for it.
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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.
Which thing as it is generally true in all creatures Concerning their creation, so is it in a certain degree of excellency to be verified in man touching the estate of his original innocency.
Thus we may perceaue yt 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.
Thus we may perceive that in the creation of man, all was excellent & parfytte, which ought greatly to inflame us the more to love and serve almighty God our most loving creator.
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But for asmuche as that blessed estate is lost, & mankynd by ye 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.
But for asmuch as that blessed estate is lost, & mankind by you loss thereof, fell into extreme misery and wretchedness, it is consequently to be well considered of our part, by what means man was brought from so good and blessed a case, to so evil and miserable an estate, which point well weighed, is a sufficient ground to cause us on the other side utterly to detest & abhor all sin.
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and all the infirmities and diseases, which man in thys transitory lyfe sustayneth, synne fynally it was, that caused all the posteritie of Adam and Eue to be borne in state of dampnation.
and all the infirmities and diseases, which man in this transitory life sustaineth, sin finally it was, that caused all the posterity of Adam and Eue to be born in state of damnation.
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of the fruyte which is in paradise we eate, but of the frute of that tree yt groweth in the myddest of paradyse, GOD hath charged vs not to eate or touche it? leste, perchaunce we dye.
of the fruit which is in paradise we eat, but of the fruit of that tree that grows in the midst of paradise, GOD hath charged us not to eat or touch it? lest, perchance we die.
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so should we no les hate, and to the vttermost of our power, fly the deuyl and all his suggestions, knowing that thereby we were fyrst induced to commytte synne.
so should we not les hate, and to the uttermost of our power, fly the Devil and all his suggestions, knowing that thereby we were fyrst induced to commit sin.
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as wytnesseth Saynt Peter in the.v. chapiter of his first epystle, saying. Youre aduersary the deuyl, as a roryng lion goeth about, seking whom he may deuour.
as Witnesseth Saint Peter in the v chapter of his First epistle, saying. Your adversary the Devil, as a roaring Lion Goes about, seeking whom he may devour.
Besides this, whan a man is tolde before of great peryll and daunger that shall lyght vpon him if he doo this or that, in case after such warnyng he offende therein, his fault is thereby made the greuouser.
Beside this, when a man is told before of great peril and danger that shall Light upon him if he do this or that, in case After such warning he offend therein, his fault is thereby made the greuouser.
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Fourthly, when a man hath late receyued great benefites at hys soueraygns handes, if he incontinently breake his expresse wyll, the contempt and disobedience is made therby the greater.
Fourthly, when a man hath late received great benefits At his sovereigns hands, if he incontinently break his express will, the contempt and disobedience is made thereby the greater.
and the route being once naughte, howe can the tree or braunches, cummynge of that route, be good? Therfore S. Paule in his Epistle to ye Romaines in the.v. chapiter thereof saieth.
and the rout being once naught, how can the tree or branches, coming of that rout, be good? Therefore S. Paul in his Epistle to the Romans in the v chapter thereof Saith.
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By the offence of one man, synne came vpon all men, to condempnacion, and in the same chapiter immediatly after, he sayeth to lyke purpose, throughe the disobedience of one man, manye became synners.
By the offence of one man, sin Come upon all men, to condemnation, and in the same chapter immediately After, he Saith to like purpose, through the disobedience of one man, many became Sinners.
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Thus haue you hard fyrste the louynge kyndnes of God to man, in that he created hym in so worthye a maner, nexte ye haue harde the myschyfe that commeth to mankynd by synne,
Thus have you heard First the loving kindness of God to man, in that he created him in so worthy a manner, Next you have harden the myschyfe that comes to mankind by sin,
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and thirdly what an extreme enemy also the deuyll is vnto vs. In an other homily hereafter, ye shal heare of the exceding great mercy of god, in deliuering mākind by a meruelous maner, out of the estate of this dampnatiō.
and Thirdly what an extreme enemy also the Devil is unto us In an other homily hereafter, you shall hear of the exceeding great mercy of god, in delivering mankind by a marvelous manner, out of the estate of this damnation.
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Wherfore to conclude for thys presente tyme, this shalbe to exhort you, that you fayle not daylye and howrelye to geue most harty thankes to almyghty God,
Wherefore to conclude for this present time, this shall to exhort you, that you fail not daily and howrelye to give most hearty thanks to almighty God,
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and besydes, hathe perticularlye planted in you reason and vnderstāding, and sondry goodly qualities of body and soule, seuerall to the nature of man only,
and besides, hath particularly planted in you reason and understanding, and sundry goodly qualities of body and soul, several to the nature of man only,
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and by such a synne, as in some mēs iudgement might seme to be but very smale, it is to wytte, by eatynge of an appel, you wyl be circumspecte in auoiding of al kinde of synne,
and by such a sin, as in Some men's judgement might seem to be but very small, it is to wit, by eating of an appeal, you will be circumspect in avoiding of all kind of sin,
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Fynallye and laste of al, this is to exhorte you, to consyder dilygently that we haue a deadly ennemy, which is ye deuil, who desyreth oure destruction,
Finally and laste of all, this is to exhort you, to Consider diligently that we have a deadly enemy, which is the Devil, who desireth our destruction,
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and doth moost craftely and busely trauayle by all meanes wyth vs, to worke the same, of whose mooste subtyll and wilye traynes, we muste principally take hede of, whiche graunt vnto vs all, the blessed trinitie, the father, the Sonne,
and does most craftily and busily travail by all means with us, to work the same, of whose most subtle and wily trains, we must principally take heed of, which grant unto us all, the blessed trinity, the father, the Son,
And therefore, we reade in many places of scripture, many notable lessons agaynst this olde rooted vyce, to teache vs ye moost cōmēdable vertue of humilitie,
And Therefore, we read in many places of scripture, many notable Lessons against this old rooted vice, to teach us you most commendable virtue of humility,
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In the booke of Genesis, almyghty God geueth vs all, a tytle & name in oure great graunde father Adam, which ought to admonishe vs al, to consyder what we be, whereof we be, from whence we came,
In the book of Genesis, almighty God Giveth us all, a title & name in our great grand father Adam, which ought to admonish us all, to Consider what we be, whereof we be, from whence we Come,
Accordynge wherevnto, the holye prophet Iob, hauynge in hym selfe great experience of miserable and synnefull estate of man, dothe open the same to the worlde in these wordes.
According whereunto, the holy Prophet Job, having in him self great experience of miserable and sinful estate of man, doth open the same to the world in these words.
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Homo natus de muliere, breui viuens tempore, repletur multis miserijs, qui quasi flos egreditur, et conteritur, et fugit velut vmbra, et nū { que } in eodem statu permanet et dignum ducis super huiuscemodi aperire oculos tuos, et adducere eum tecum in iudicium? quis potest facere mundum de immundo conceptum semine? That is to say Man beynge borne of a woman, lyuynge a shorte tyme, is full of manyfolde miseries, he spryngeth vp lyke a flower,
Homo Born de Mulier, breui viuens tempore, repletur multis miserijs, qui quasi flos egreditur, et Conteritur, et Fugitive velut vmbra, et nū { que } in Eodem Statu permanent et dignum ducis super huiuscemodi aperire Eyes tuos, et adducere Eum tecum in iudicium? quis potest facere Mundum de Impure conceptum Seed? That is to say Man being born of a woman, living a short time, is full of manifold misery's, he springeth up like a flower,
and to brynge hym to iudgement with thee? who can make hym cleane that is cōceyued of an vncleane seede? In dede all men of theyr euylnes and naturall prones, were so vniuersallye gyuen to synne, that God (as the scripture testifyeth) repented yt euer he made man.
and to bring him to judgement with thee? who can make him clean that is conceived of an unclean seed? In deed all men of their euylnes and natural prones, were so universally given to sin, that God (as the scripture Testifieth) repented that ever he made man.
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And by synne, his indignation was so muche prouoked agaynste the worlde, that he drowned all the worlde wyth Noes fludde (except Noe him selfe and hys lytle householde.) It is not withoute greate cause, that the scripture of God, dothe so many times call all menne here in this worlde earthe, sayenge.
And by sin, his Indignation was so much provoked against the world, that he drowned all the world with Noes flood (except Noah him self and his little household.) It is not without great cause, that the scripture of God, doth so many times call all men Here in this world earth, saying.
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there is none that vnderstandeth, there is none that seketh after God, they are all goone out of the waie, they are all vnprofitable, there is none that dothe good, no not one, theyr throte is an open sepulchre, with theyr tongues, they haue vsed crafte and deceyte, the poyson of serpentes is vnder theyr lyppes, theyr mouthe is full of cursynge and bitternes, theyr feete are swifte to shed bloude, destruction and wretchednes are in theyr wayes,
there is none that understandeth, there is none that seeketh After God, they Are all goone out of the Way, they Are all unprofitable, there is none that doth good, no not one, their throat is an open Sepulchre, with their tongues, they have used craft and deceit, the poison of Serpents is under their lips, their Mouth is full of cursing and bitterness, their feet Are swift to shed blood, destruction and wretchedness Are in their ways,
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And in an other place, that is to wit, Galathians.iij. S Paule wryteth thus: ( God hathe wrapped all nations in vnbeleif, that he myght haue mercy on all The scripture concludeth all vnder synne, that the promise by the faythe in Iesus Christe, should be giuē vnto theim that beleue.
And in an other place, that is to wit, Galatians iij S Paul writes thus: (God hath wrapped all Nations in unbelief, that he might have mercy on all The scripture Concludeth all under sin, that the promise by the faith in Iesus Christ, should be given unto them that believe.
and great before the Lord, replenyshed euen from hys byrthe, with the holy ghoste, the preparer of the way for our sauioure Christe, to be more then a Prophet,
and great before the Lord, replenished even from his birth, with the holy ghost, the preparer of the Way for our Saviour Christ, to be more then a Prophet,
So doeth saincte Paule, both oft, and euydently confesse hym selfe, what he was of hym selfe, euer geuynge (as a moost faythfull seruaunte oughte to doo) all prayse to hys mayster and sauioure.
So doth saint Paul, both oft, and evidently confess him self, what he was of him self, ever giving (as a most faithful servant ought to do) all praise to his master and Saviour.
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If we saye, we haue not synned, we make him a lier, and hys woorde is not in vs. Wherefore, the wysemā, in the booke called Ecclesiastes, openly declareth, that there is not one iuste man vpon the earth, that dothe good, and synneth not.
If we say, we have not sinned, we make him a liar, and his word is not in us Wherefore, the Wiseman, in the book called Ecclesiastes, openly Declareth, that there is not one just man upon the earth, that doth good, and Sinneth not.
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He wayeth ryghtlye hys synnes, from the originall roote, and sprynge heade, perceyuinge inclinations, prouocations, styrringes, stinginges, buddes, braunches, dregges, infections, tastes, felinges,
He wayeth rightly his Sins, from the original root, and spring head, perceiving inclinations, provocations, styrringes, stingings, buds, branches, dregs, infections, tastes, felinges,
because they iustified them selues, by theyr counterfeyte holynes, before men. Wherefore good people, let vs beware of such Hypocrisie, vaineglorye, and iustifieng of our selues.
Because they justified them selves, by their counterfeit holiness, before men. Wherefore good people, let us beware of such Hypocrisy, vainglory, and justicing of our selves.
Let vs therfore, not be ashamed to confesse playnely, oure state of imperfection: yea, let vs not be ashamed to confesse imperfection, euen in all our workes:
Let us Therefore, not be ashamed to confess plainly, our state of imperfection: yea, let us not be ashamed to confess imperfection, even in all our works:
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for in oure selues, as of our selues, we fynde nothynge, whereby we may be delyuered from this miserable captiuitye, into the whyche we were caste throughe the enuye of the deuyll, by transgression of Gods commaundement, in our fyrste parent Adam. We are al become vncleane:
for in our selves, as of our selves, we find nothing, whereby we may be Delivered from this miserable captivity, into the which we were cast through the envy of the Devil, by Transgression of God's Commandment, in our First parent Adam. We Are all become unclean:
neyther maye we bragge of our woorkes that we doo, whyche all be so vnperfecte and vnpure, that they are not of them selues, hable to stande before the ryghteous throne of GOD,
neither may we brag of our works that we do, which all be so unperfect and unpure, that they Are not of them selves, able to stand before the righteous throne of GOD,
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and in his mouthe was founde no crafte, nor subteltye. Lykewyse he maye saye: the prynce of the world came, and in me he hath nothyng. He maye say also:
and in his Mouth was found no craft, nor subtlety. Likewise he may say: the Prince of the world Come, and in me he hath nothing. He may say also:
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O how muche then, are we bounde to this oure heauenlye father, for these, his greate mercyes, whiche he hathe so plenteously declared vnto vs, in Christe Iesu oure Lorde, and sauioure:
O how much then, Are we bound to this our heavenly father, for these, his great Mercies, which he hath so plenteously declared unto us, in Christ Iesu our Lord, and Saviour:
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For the vnderstandynge whereof, you must perfytlye beare in mynde, that the whole nature of man, both in bodye and soule, was thorough orygynall synne, greatelye defiled.
For the understanding whereof, you must perfectly bear in mind, that the Whole nature of man, both in body and soul, was through original sin, greatly defiled.
and nother coulde God, of his iustice, receaue man agayne to fauor, and state of eternall lyfe (beynge thus in bodye and soule, by his owne defaulte defyled) vnles he were fyrst made pure,
and neither could God, of his Justice, receive man again to favour, and state of Eternal life (being thus in body and soul, by his own default defiled) unless he were fyrst made pure,
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and cleane, againe nether man was able to helpe him selfe herein, no, nor yet anye angell at al. Wherefore, almyghty God (whose mercy excedeth all his workes) pytienge the wretched case that mankynde was in, dyd appoynt,
and clean, again neither man was able to help him self herein, no, nor yet any angel At all Wherefore, almighty God (whose mercy exceedeth all his works) pytienge the wretched case that mankind was in, did appoint,
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as he dyd ye body of Adam, but he toke the nature of man, of the very substaunce of the vyrgyn Mary his mother, that lyke as Adam and Eue, brought them selues,
as he did the body of Adam, but he took the nature of man, of the very substance of the Virgae Marry his mother, that like as Adam and Eue, brought them selves,
the Vyrgin Mary, and of her beynge taken, and ioyned in hym to the godhead, in vnitie of person, should by his innocency, & through death, wyllyngly suffered in that his most innocent bodye, not only hym self, become immortal mā,
the Virgin Marry, and of her being taken, and joined in him to the godhead, in unity of person, should by his innocency, & through death, willingly suffered in that his most innocent body, not only him self, become immortal man,
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Howe could his death haue done me good, if it were not of the same nature that I am of? & therefore S. Paule in his seconde chapiter of his Epistle to the Hebrues sayeth.
Howe could his death have done me good, if it were not of the same nature that I am of? & Therefore S. Paul in his seconde chapter of his Epistle to the Hebrews Saith.
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and within a lyttle after he sayeth farther, Debuit per omnia fratribus assimulari, vt misericors fieret, et fidelis pontifex, ad deum, vt repropitiaret delicta populi, that is, Christe muste in all poyntes, become lyke to his brethren, that he myght be a merciful and fruteful Bisshop to Godward, to procure mercy for the sinnes of the people.
and within a little After he Saith farther, Debt per omnia fratribus assimulari, vt misericors fieret, et Fidelis pontifex, ad God, vt repropitiaret Delicta People, that is, Christ must in all points, become like to his brothers, that he might be a merciful and fruitful Bishop to Godward, to procure mercy for the Sins of the people.
when he thrust them out of paradise, at which tyme, he said vnto the serpente (as it is written in ye thyrde chapiter of Genesis.) I wyl set enmitie betwixt the,
when he thrust them out of paradise, At which time, he said unto the serpent (as it is written in you Third chapter of Genesis.) I will Set enmity betwixt thee,
Lo, how mercifully God dealeth wyth mankynde, He promysed that one shoulde be borne of the sede and stocke of Eue, which should vanquyshe our ghostly enemy the diuell.
Lo, how mercifully God deals with mankind, He promised that one should be born of the seed and stock of Eue, which should vanquish our ghostly enemy the Devil.
Nowe in that he calleth hym the sede of the woman, he moste playnely declareth, that he must nedes haue in him the selfe same nature that the woman had.
Now in that he calls him the seed of the woman, he most plainly Declareth, that he must needs have in him the self same nature that the woman had.
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Agayne God makyng the second promyse of the same sede, to come of the stocke of Abraham the patriarke, said vnto Abraham, (as is wytnessed in the.xxii. of Genesys) In thy sede shall all the nations of the world be blessed, & many hūdred yeares after yt, he promyssed lykewyse to Kyng Dauyd, that, that sede should come of hym to.
Again God making the second promise of the same seed, to come of the stock of Abraham the patriarch, said unto Abraham, (as is witnessed in the xxii of Genesis) In thy seed shall all the Nations of the world be blessed, & many hūdred Years After that, he promised likewise to King David, that, that seed should come of him to.
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But here it may seme straūge to some, yt almighty god (seing he intēded from ye beginninge, to sēd his sonne into ye world, to be incarnate for mans redēption) did defer the sendinge of hym soo longe, that is, the space of foure thousande yeares or theraboute.
But Here it may seem strange to Some, that almighty god (sing he intended from you begin, to send his son into you world, to be incarnate for men redemption) did defer the sending of him so long, that is, the Molle of foure thousande Years or theraboute.
For if Chryste shoulde haue commen in the begynnyng of the worlde, men would haue thought, that if God had suffered them to vse theyr owne natural powers, they would haue attayned saluation well inough, without any other helpe on Gods parte.
For if Christ should have come in the beginning of the world, men would have Thought, that if God had suffered them to use their own natural Powers, they would have attained salvation well enough, without any other help on God's part.
Agayne, thoughe after longe experience, and trauayle of man, folowing the onelye lyghte of nature, it was euydente, that he neded a speciall ayde from God, to the attaynynge of euerlastynge lyfe,
Again, though After long experience, and travail of man, following the only Light of nature, it was euydente, that he needed a special aid from God, to the attaining of everlasting life,
neither the light of nature in vs, neyther the knowledge of the wyll of God, by speciall reuelation opened vnto vs, was able to helpe vs, god suffred mankynde to trauel, fyrst by the light of nature,
neither the Light of nature in us, neither the knowledge of the will of God, by special Revelation opened unto us, was able to help us, god suffered mankind to travel, fyrst by the Light of nature,
and therfore S. Paule in the fyrste chapiter of his epistle to the Romaines, most plainly affirmeth, that in the time of ye law of nature, men knew inough of God,
and Therefore S. Paul in the First chapter of his epistle to the Romans, most plainly Affirmeth, that in the time of the law of nature, men knew enough of God,
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So much as may be knowen of god, is manifest in thē (that is to say, in those whiche liued vnder the lawe of nature, from Adam vnto Moyses) For his inuisible thinges, euen his eternal power,
So much as may be known of god, is manifest in them (that is to say, in those which lived under the law of nature, from Adam unto Moses) For his invisible things, even his Eternal power,
so nether the lawe of Moyses, beyng opened from god him selfe by special reuelatiō, could suffice to ryde mā from sinne (as S. Paule in the second chapiter of his foresayde epistle testifieth saying) Behold thou art a Iew, and thou doest rest in the law,
so neither the law of Moses, being opened from god him self by special Revelation, could suffice to ride man from sin (as S. Paul in the second chapter of his foresaid epistle Testifieth saying) Behold thou art a Iew, and thou dost rest in the law,
but yet thou that teachest other, teachest not thy selfe, thou yt prechest against aduoutri, art an aduoutrer thy self, thou that dooest defye Idoles, commyttest sacriledge thy selfe, thou that doest glorye in the lawe, through transgressing of the lawe, doest dyshoner God,
but yet thou that Teachest other, Teachest not thy self, thou that prechest against aduoutri, art an aduoutrer thy self, thou that dost defy Idols, commyttest sacrilege thy self, thou that dost glory in the law, through transgressing of the law, dost dyshoner God,
and thereby, to be reduced into the fauour of god agayne, and to haue aboundaunce of grace geuen vnto hym, by which grace he should both in his knowledg be ye better established,
and thereby, to be reduced into the favour of god again, and to have abundance of grace given unto him, by which grace he should both in his knowledge be the better established,
& was made in all partes like vnto one of vs (sinne only excepted) and he did vnite vnto his godhead, the body and soule of man, in vnitie of person, in such a meruelous sort, that as in vs, the body being of one nature,
& was made in all parts like unto one of us (sin only excepted) and he did unite unto his godhead, the body and soul of man, in unity of person, in such a marvelous sort, that as in us, the body being of one nature,
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Verbum caro factum est, et habitauit in nobis, the worde, (that is the sonne of God) Was made fleshe, ) (that is man) & dwelt amōgest vs. he dwelt here on the earth, (as scripture declareth,) aboue.xxxiij. yeares,
Verbum Caro factum est, et habitauit in nobis, the word, (that is the son of God) Was made Flesh,) (that is man) & dwelled amongst us he dwelled Here on the earth, (as scripture Declareth,) above xxxiij Years,
then he suffred death willingly, yea, the death of the crosse, by suche payne, (wrongefullye procured of the deuil against him) to raunsome mankynde oute of captiuitie, whiche it sustayned vnder the deuyll moost iustly:
then he suffered death willingly, yea, the death of the cross, by such pain, (wrongfully procured of the Devil against him) to ransom mankind out of captivity, which it sustained under the Devil most justly:
and intollerable paynes, & tormentes, in his most pure, and innocent body, as buffeting, bindinge, scourgyng, plattynge on his head, a crowne of thorne, hanginge on the crosse, pearcing of his handes and fete with nayles, openynge of his syde with a speare,
and intolerable pains, & torments, in his most pure, and innocent body, as buffeting, binding, scourging, platting on his head, a crown of thorn, hanging on the cross, piercing of his hands and feet with nails, opening of his side with a spear,
What can we loke for at gods handes, yf we synne from hence forth, but wrath and vengeaunce, seynge he hath once delyuered vs from synne, by so merciful a meanes? All that our sauyoure Christe suffered, he wyllingely suffered for our synnes, hym selfe hauing neuer deserued anye whyt of payne, as who neuer synned.
What can we look for At God's hands, if we sin from hence forth, but wrath and vengeance, sing he hath once Delivered us from sin, by so merciful a means? All that our Saviour Christ suffered, he willingly suffered for our Sins, him self having never deserved any whyt of pain, as who never sinned.
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and consent, without the whiche, we can not be saued, no more, than yf Christ had neuer dyed for vs. What thinges these are, shalbe hereafter declared vnto you.
and consent, without the which, we can not be saved, no more, than if christ had never died for us What things these Are, shall hereafter declared unto you.
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For neyther Turke, Iew, nor infidell, wāting beleif in Christe, can take good by the death and passiō of Christ, the scripture most manifestly affyrming in the.xvi. chapter of S. Marke, that Whosoeuer doth not beleue shall be dāpned.
For neither Turk, Iew, nor infidel, wanting belief in Christ, can take good by the death and passion of christ, the scripture most manifestly affirming in the xvi chapter of S. Mark, that Whosoever does not believe shall be dampened.
Walke after the spirite, and fulfyll not the lustes of the fleshe. For the flesh lusteth contrary to the spirit, and the spirit contrary to the fleshe.
Walk After the Spirit, and fulfil not the lusts of the Flesh. For the Flesh Lusteth contrary to the Spirit, and the Spirit contrary to the Flesh.
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The dedes of the fleshe are manifest which are these aduoutry, fornicatiō, vnclennes, wātonnes, ydolatry, wytchcrafte, hatred, variaūce, contencion, wrath, stryfe, sedition, sectes, enuye, murder, dronkennes, glotony,
The Deeds of the Flesh Are manifest which Are these aduoutry, fornication, uncleanness, wantonness, idolatry, wytchcrafte, hatred, variance, contention, wrath, strife, sedition, Sects, envy, murder, Drunkenness, gluttony,
and such like, of which I tel you before (as I haue told you in tyme past) that they which commit suche thinges, shal not inherit the kingdō of heauē Thus you perceaue that to ye enioying of the death,
and such like, of which I tell you before (as I have told you in time passed) that they which commit such things, shall not inherit the Kingdom of heaven Thus you perceive that to you enjoying of the death,
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and passion of Christe, these two poyntes are requisit of our behalf, the one, to beleue rightly, the other, to lyue vpryghtlye, whiche two poyntes, no man is able otherwyse to knowe (except it be by speciall reuelation from God) but onely by the catholike churche, whiche catholyke churche, our sauioure Christe hath appoynted, to be the onely scoole,
and passion of Christ, these two points Are requisite of our behalf, the one, to believe rightly, the other, to live vpryghtlye, which two points, no man is able otherwise to know (except it be by special Revelation from God) but only by the catholic Church, which catholic Church, our Saviour Christ hath appointed, to be the only School,
This Catholyke churche, thus gouerned by the holy Ghost, & assisted alwayes, of Christ him selfe, neuer yet fayled, frō the tyme of the Apostles, hitherto,
This Catholic Church, thus governed by the holy Ghost, & assisted always, of christ him self, never yet failed, from the time of the Apostles, hitherto,
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as among whych, the trueth is openly preached, ells Chryst woulde not haue sayd, (as it is wrytten in the.v. of Mathewe) A citie that is set on a hyl, can not be hyd, nether do men lyght a candel,
as among which, the truth is openly preached, Else Christ would not have said, (as it is written in the v of Matthew) A City that is Set on a hyl, can not be hid, neither do men Light a candle,
Wherfore they do great iniury to Chryst, which saye, that the catholyke churche is an vnknowen churche, seing it is that citie, which our sauiour there ment,
Wherefore they do great injury to Christ, which say, that the catholic Church is an unknown Church, sing it is that City, which our Saviour there meant,
Saint Peter therefore in the fyrst Chapiter of his second epistle, geueth vs a most certayne and sure rule, which if we folowe, we shall not fayle, ryghtly to vnderstande scripture: his rule is thys.
Saint Peter Therefore in the fyrst Chapter of his second epistle, Giveth us a most certain and sure Rule, which if we follow, we shall not fail, rightly to understand scripture: his Rule is this.
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Here you se, how saynt Peter willeth euery man, fyrst of all, to knowe, that scripture must be vnderstanded after the generall meanynge of Chrystes churche,
Here you see, how saint Peter wills every man, fyrst of all, to know, that scripture must be understanded After the general meaning of Christ's Church,
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And in the thyrde chapiter of the same Epystle, he sayeth further, that in S. Paules epistles, are manye thinges harde to be vnderstanded, whych they that are vnlearned,
And in the Third chapter of the same Epistle, he Saith further, that in S. Paul's Epistles, Are many things harden to be understanded, which they that Are unlearned,
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and lacke of constancie, when men ether thorowe ignoraunce, or thoroughe inconstancie, swerue from the catholyke meanyng, and folowe pryuate interpretation.
and lack of constancy, when men either thorough ignorance, or thorough inconstancy, swerve from the catholic meaning, and follow private Interpretation.
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Saynte Paule also wrytyng 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:
Faint Paul also writing to Timothy, and willing him to be earnest in the study of scripture, Giveth him withal this foresaid Rule, saying in the very end of his fyrst epistle:
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The thinge, whiche S. Paule sayth was commytted to Timothies custody, was the truth of the catholyke fayth, which he sayth, some fell frome, by reasone of new fangled termes,
The thing, which S. Paul say was committed to Timothies custody, was the truth of the catholic faith, which he say, Some fell from, by reason of new fangled terms,
and by reason also, that they tooke vpon them knowledge, beinge in dede ignoraunte. And in the thyrd chapiter of his seconde epistle to Timothie, he farther sayeth.
and by reason also, that they took upon them knowledge, being in deed ignorant. And in the Third chapter of his seconde epistle to Timothy, he farther Saith.
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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 agaynst Valentyne the arche heretyke,
and no less virtue, and such a one, as by the consent of all men, had the perfect knowledge and understanding of Scriptures) in his third book against Valentine the arch heretic,
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For what and yf a controuersy should happen to ryse vpon neuer so smal a questiō ought not men in that case to haue recourse to the most auncient churches, in which the Apostles were conuersaunt,
For what and if a controversy should happen to rise upon never so small a question ought not men in that case to have recourse to the most ancient Churches, in which the Apostles were conversant,
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and ther learne the truth in that controuersy? ye, what & yf the Apostles had lefte behynde them no writyng at all, 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,
and there Learn the truth in that controversy? you, what & if the Apostles had left behind them no writing At all, must we then not have followed the order of tradition, Delivered by them to such as they committed the Churches unto? to which tradition many barbarous Nations, believing in christ, do give credit, with out any other writing,
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but al mē shold cleue fast vnto ye wholesome doctrine of the catholike church, & abhorre and detest, whatsoeuer any precher wold vtter vnto thē, contrary to the same.
but all men should cleve fast unto you wholesome Doctrine of the catholic Church, & abhor and detest, whatsoever any preacher would utter unto them, contrary to the same.
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Our sauior calleth them wolues, for yt they deuoure ye soules, of so many as giue credite vnto thē, he sayeth fardar of them, that they come in lambes skins,
Our Saviour calls them wolves, for that they devour you Souls, of so many as give credit unto them, he Saith fardar of them, that they come in Lambs skins,
Wherefore, that you maye knowe, what the catholyke churche dothe in all poyntes beleue, there shalbe hereafter particularly, set forth vnto you, the seuerall matters, requisit to be beleued,
Wherefore, that you may know, what the catholic Church doth in all points believe, there shall hereafter particularly, Set forth unto you, the several matters, requisite to be believed,
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but all men beynge sufficiently instructed, maye, by folowynge suche doctryne, attayne to euerlastynge lyfe, whiche sende vnto vs all, the blessed trinitie, the father, the Sonne,
but all men being sufficiently instructed, may, by following such Doctrine, attain to everlasting life, which send unto us all, the blessed trinity, the father, the Son,
as our sauiour Christ dothe plainely testifye, in the.xxii. Chapiter of sainct Mathewe, sayenge, One of the Pharises beynge a doctoure of the lawe, tēpting, did aske him,
as our Saviour christ doth plainly testify, in the xxii Chapter of saint Matthew, saying, One of the Pharisees being a Doctor of the law, tempting, did ask him,
Thou shalte loue thy Lorde God, wyth all thy harte, wyth al thy soule, and wyth all thy hole mynde, this is (sayeth he) the greatest, and fyrste commaundement.
Thou shalt love thy Lord God, with all thy heart, with all thy soul, and with all thy hold mind, this is (Saith he) the greatest, and First Commandment.
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And of trouthe, 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 nothynge more necessarye to be spoken of,
And of truth, if we would judge vpryghtly, and well, we ought to say, that of all things that be good, to be taught unto christian people, there is nothing more necessary to be spoken of,
aswell for that all maner of woorkes of righteousnes, be cōteyned in it, as also, that the decaye thereof, is the ruyne of the worlde, the banyshement of vertue,
aswell for that all manner of works of righteousness, be contained in it, as also, that the decay thereof, is the ruin of the world, the banishment of virtue,
and eares, oure mouthes and tongues, and wyth all other partes & powers, bothe of body and of soule, we shoulde be gyuen to the kepynge, and fulfyllynge of hys commaundementes.
and ears, our mouths and tongues, and with all other parts & Powers, both of body and of soul, we should be given to the keeping, and fulfilling of his Commandments.
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For charitie, is also to loue euery man, good, and euyll, frende, and fooe: And what soeuer cause be gyuen to the contrarye, yet neuertheles, to beare good will,
For charity, is also to love every man, good, and evil, friend, and foe: And what soever cause be given to the contrary, yet nevertheless, to bear good will,
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And of this loue that we ought to haue amongest oure selues, eche to other, he instructeth vs thus. (Mathew. v.) You haue harde it taught in tymes paste? Thou shalte loue thy frende, and hate thy fooe:
And of this love that we ought to have amongst our selves, eke to other, he Instructeth us thus. (Matthew. v.) You have harden it taught in times past? Thou shalt love thy friend, and hate thy foe:
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For if you loue them that loue you, what rewarde shal you haue? Doo not the publicans lykewyse? And yf you speake well onely of them, that be your brethren,
For if you love them that love you, what reward shall you have? Doo not the Publicans likewise? And if you speak well only of them, that be your brothers,
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and derely beloued frendes, what greate matter is that? doo not the heathē the same also? These be the very woordes of oure sauioure Christ him selfe, touching the loue of our neighbour.
and dearly Beloved Friends, what great matter is that? do not the heathen the same also? These be the very words of our Saviour christ him self, touching the love of our neighbour.
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therefore Christe dyd open this well agayne, purged it, and scoured it, by gyuynge vnto hys godlye lawe of Charitie, a true and clere interpretation, which is this:
Therefore Christ did open this well again, purged it, and scoured it, by gyving unto his godly law of Charity, a true and clear Interpretation, which is this:
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Yet al this notwythstandynge, he withdrewe not hys fauour from theim, but styll loued them, preached vnto them, of loue rebuked theyr false doctryne, theyr wycked lyuynge,
Yet all this notwithstanding, he withdrew not his favour from them, but still loved them, preached unto them, of love rebuked their false Doctrine, their wicked living,
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and commaundementes, he maye be sure, that he loueth God, aboue all thynges, and els suerlye he loueth hym not, what so euer he pretende: As Chryste sayd:
and Commandments, he may be sure, that he loves God, above all things, and Else surly he loves him not, what so ever he pretend: As Christ said:
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as Saincte Ihon sayeth, in the thyrde Chapiter of hys fyrste canonicall Epistle. Hereby, manifestlye are knowen, the chyldren of God, from the children of the deuyll.
as Saint John Saith, in the Third Chapter of his First canonical Epistle. Hereby, manifestly Are known, the children of God, from the children of the Devil.
But the peruerse nature of man, corrupte wyth synne, and destitute of Gods woorde, and grace, thinketh it against all reason, that a man shoulde loue hys enemye,
But the perverse nature of man, corrupt with sin, and destitute of God's word, and grace, Thinketh it against all reason, that a man should love his enemy,
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Agaynste all whyche reasons, we oughte aswell to set the teachynge, as the lyuynge of oure sauioure Christe, who louynge vs (when we were hys enemyes) dothe teache vs to loue our enemyes.
Against all which Reasons, we ought aswell to Set the teaching, as the living of our Saviour Christ, who loving us (when we were his enemies) doth teach us to love our enemies.
in so muche that Iewes, Turkes, Infidels, and all brute beastes, doo loue them that bee theyr frendes, of whome they haue theyr lyuynge, or any other benefytes.
in so much that Iewes, Turkes, Infidels, and all brutus beasts, do love them that be their Friends, of whom they have their living, or any other benefits.
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Whereof, yf we wyll haue of God forgyuenes, there is none other remedye, but to forgyue the offēces done vnto vs, whyche be very small in comparison of oure offences done agaynste God.
Whereof, if we will have of God forgiveness, there is none other remedy, but to forgive the offences done unto us, which be very small in comparison of our offences done against God.
And yf we consyder that be, whych hath offended vs, deserueth not to be forgyuen of vs, let vs consyder againe, that we muche lesse deserue to be forgyuen of God.
And if we Consider that be, which hath offended us, deserves not to be forgiven of us, let us Consider again, that we much less deserve to be forgiven of God.
The other office is, to rebuke, correcte, & punysh, vyce, without acceptation of parsons, and this is to be vsed, against theim onely, that be euyll men, and malefactours.
The other office is, to rebuke, correct, & Punish, vice, without acceptation of parsons, and this is to be used, against them only, that be evil men, and malefactors.
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So that bothe offyces shoulde be dylygently executed, to impugne the kyngdom of the deuyl: the preacher wyth the woorde, and the Gouernoure wyth the swoorde.
So that both Offices should be diligently executed, to impugn the Kingdom of the Devil: the preacher with the word, and the Governor with the sword.
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Whyche loue whosoeuer kepeth, bothe towardes God (whom he is bounde to loue aboue al thinges) and also towardes hys neyghboure, aswell frende as fooe, it shal surely kepe hym frō all offence of God, and iuste offence of man.
Which love whosoever Keepeth, both towards God (whom he is bound to love above all things) and also towards his neighbour, aswell friend as foe, it shall surely keep him from all offence of God, and just offence of man.
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or offence, but louynge the person alwayes, as the creature of God, and as one who by nature is ioyned in kynred vnto vs. And yf we thus directe oure lyfe, by christian loue and Charitye,
or offence, but loving the person always, as the creature of God, and as one who by nature is joined in kindred unto us And if we thus Direct our life, by christian love and Charity,
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and reconciled to his fauor, being very members of Christ, and that after the shorte tyme, of this presente and mortall lyfe, we shall haue with him, eternall lyfe, in his euerlastyng kingdome of heauen:
and reconciled to his favour, being very members of christ, and that After the short time, of this present and Mortal life, we shall have with him, Eternal life, in his everlasting Kingdom of heaven:
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Wherefore, when our sauioure requireth of vs, that we, in rightuousnes, shoulde passe the Scribes and Phariseis, he meaneth, that we Christen folke shoulde not onely outwardely, seme good in the sight of the worlde, (as did the Scribes,
Wherefore, when our Saviour requires of us, that we, in righteousness, should pass the Scribes and Pharisees, he means, that we christian folk should not only outwardly, seem good in the sighed of the world, (as did the Scribes,
Dictum est antiquis, non occides, qui autem occiderit, reas erit iudicii, Ego autem dico nobis, quia omnis qui irascitur fratrisuo, reus erit iudicio. That is to saye:
Dictum est antiquis, non occides, qui autem occiderit, reas erit Judges, Ego autem dico nobis, quia omnis qui irascitur fratrisuo, Rhesus erit Judicio. That is to say:
but for two other consyderations, of whiche the one is, the abundance of grace, gyuen nowe in the tyme of the newe testamente, farre excedynge, the measure of grace gyuen to the Iewes, folowynge Moyses lawe:
but for two other considerations, of which the one is, the abundance of grace, given now in the time of the new Testament, Far exceeding, the measure of grace given to the Iewes, following Moses law:
the other is, the greatnes of rewarde, promysed to vs, aboue the Iewes, as wytnesseth amonge manye other aunciente fathers, Oecumenius also, who wrytynge vpon the v. of Mathew, sayeth after this sorte.
the other is, the greatness of reward, promised to us, above the Iewes, as Witnesseth among many other ancient Father's, Oecumenius also, who writing upon the v. of Matthew, Saith After this sort.
Quoniam infantia in virilem iam transierit etatem, et copiosa hominibus data sit gratia, et maxima proposita sunt premia (neque enim iam possessio terrae terrenorum, { quam } bonorum, aut prolis faecunditas aut longa vita, seu victoria contrahostes promittitur,
Quoniam infancy in virilem iam transierit etatem, et Copiosa hominibus data sit Gratia, et maxima proposita sunt premia (neque enim iam possessio terrae terrenorum, { quam } Bonorum, Or prolis faecunditas Or Longam vita, seu victoria contrahostes promittitur,
but the kyngdome of heauen, adoptiō to God, and victory against deuels) therefore of good reason, great fyghtes are requyred of vs. Thus sayth Oecumenius, concludynge that we christen men must more painfully,
but the Kingdom of heaven, adoption to God, and victory against Devils) Therefore of good reason, great fights Are required of us Thus say Oecumenius, concluding that we christen men must more painfully,
For these two causes, we christen men muste thynke the yoke of Christe, swete, and hys burden easye, be the thynges which are requyred of vs, neuer so hard to doo,
For these two Causes, we christen men must think the yoke of Christ, sweet, and his burden easy, be the things which Are required of us, never so hard to do,
than is this ther faut greater then the other, and the punyshemente due for the same, greater also, accordynge to the woordes of Christe, who in the.v. of Mathew saieth.
than is this there fault greater then the other, and the punishment due for the same, greater also, according to the words of Christ, who in the v of Matthew Saith.
After this our sauiour procedeth to the thyrd degree of vncharitablenesse, which is in woorde to call our neyghboure, by any euyll name, as to call hym foole.
After this our Saviour Proceedeth to the Third degree of uncharitableness, which is in word to call our neighbour, by any evil name, as to call him fool.
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Who is there almoost emongest vs, but yt vncharitably calleth his neighbour foole, or som like euyl name? yea who is there in maner that doth not far passe thys degree of vncharitablenes? And yet our sauiour nameth no mo degrees, partely,
Who is there almost amongst us, but that uncharitably calls his neighbour fool, or Some like evil name? yea who is there in manner that does not Far pass this degree of uncharitableness? And yet our Saviour names no more Degrees, partly,
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It is written of one Solon an infidell, but yet a very politike man, howe when he made lawes for the gouerment of ye famous citie of Athēs, he in all his lawes, appoynted no punyshment for a parricide, that is for such a one,
It is written of one Solon an infidel, but yet a very politic man, how when he made laws for the government of the famous City of Athēs, he in all his laws, appointed no punishment for a Parricide, that is for such a one,
and when he was demaunded, why he prouided not for that case, he aunswered, yt he veryly, thought and beleued, that no one beynge broughte vp in Athens, vnder hys lawes, wolde at anye tyme attempte suche an heynous synne.
and when he was demanded, why he provided not for that case, he answered, that he verily, Thought and believed, that no one being brought up in Athens, under his laws, would At any time attempt such an heinous sin.
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for that it is not lykely, christen men, being traded in Chrystes most parfyt religion, woulde at anye tyme procede in the violatyng of charitie, fardar then so.
for that it is not likely, christen men, being traded in Christ's most parfyt Religion, would At any time proceed in the violating of charity, fardar then so.
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S. Ihon Baptist calleth the scrybes and pharisies, adders brode, and S. Paule calleth the Galathians fooles, and men without vnderstāding, in the second chapiter of his epistle wrytten to them:
S. John Baptist calls the Scribes and Pharisees, Adders broad, and S. Paul calls the Galatians Fools, and men without understanding, in the second chapter of his epistle written to them:
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and the thyng which they dyd, cannot be iudged vncharitable, therefore we must saye, that when such as haue aucthoritie, vpon a good and Godlye zeale, rebuke trespassours,
and the thing which they did, cannot be judged uncharitable, Therefore we must say, that when such as have Authority, upon a good and Godly zeal, rebuke trespassers,
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or vtteryng his secret vncharitable mynde, doth thou hym, or tushe at hym, or finally speaketh contumelious wordes, expresly vnto hym, callyng him, foole, idiot or by other lyke opprobrious names:
or uttering his secret uncharitable mind, does thou him, or tush At him, or finally speaks contumelious words, expressly unto him, calling him, fool, idiot or by other like opprobrious names:
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Wherefore to conclude, seinge you nowe know what parfytte loue and charitie, our sauiour Chryst doth requyre to be in vs, lette all accustomed rancor and malyce from henceforthe be vtterlye banyshed from emongest vs, that we dwellyng in charitie, may dwel in God,
Wherefore to conclude, sing you now know what parfytte love and charity, our Saviour Christ does require to be in us, let all accustomed rancour and malice from henceforth be utterly banished from amongst us, that we Dwelling in charity, may dwell in God,
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and haue here in this lyfe, GOD dwell in vs, and in the worlde to come, dwell in heauen with hym for euer, which graunte vnto vs, the blessed trinitie, the father, the sonne,
and have Here in this life, GOD dwell in us, and in the world to come, dwell in heaven with him for ever, which grant unto us, the blessed trinity, the father, the son,
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And this hye, and heauenlye benefyte, is the holye catholyke churche, whiche our deare, and dreadfull Sauyour, both before, and after his paynefull death, dyd ordeyne,
And this high, and heavenly benefit, is the holy catholic Church, which our deer, and dreadful Saviour, both before, and After his painful death, did ordain,
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Whiche churche, forsomuche as it hath bene latelye assaulted, by sundry sectes, and heresies, and so sore shaken, that many (more is the pytie) hath separate them selues from the same,
Which Church, forsomuch as it hath be lately assaulted, by sundry Sects, and heresies, and so soar shaken, that many (more is the pity) hath separate them selves from the same,
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and wylfully haue runne a straye, beynge ledde, and caried with euery waue, and wynde of newe lernynge, I purpose, by Gods grace, to open shortely to you, what this churche is, what maner of churche it is,
and wilfully have run a stray, being led, and carried with every wave, and wind of new learning, I purpose, by God's grace, to open shortly to you, what this Church is, what manner of Church it is,
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Lykewyse in the holy Gospell, our sauiour Chryste, doth compare the churche, to sondry thynges, vnder the name of the kyngdome of heauē, as vnto a king, which made a maryage for his sonne:
Likewise in the holy Gospel, our Saviour Christ, does compare the Church, to sundry things, under the name of the Kingdom of heaven, as unto a King, which made a marriage for his son:
Nowe, forasmuche as we rede of an other churche in the holy scrypture, which is called Ecclesia malignantium, The churche of the malingnant & noughtye people.
Now, forasmuch as we rede of an other Church in the holy scripture, which is called Ecclesia Malignants, The Church of the malingnant & naughty people.
And yet of late, a great number of scismaticall persones, being in verye dede members of thys malygnant churche, haue vsurped to thē selues the name of the true churche:
And yet of late, a great number of scismaticall Persons, being in very deed members of this malygnant Church, have usurped to them selves the name of the true Church:
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and elders at Ephesus, doth warne thē to take hede to them selues, and to al the flocke, amonge whome the holy ghost (sayth he) hath placed you to rule the churche of God.
and Elders At Ephesus, does warn them to take heed to them selves, and to all the flock, among whom the holy ghost (say he) hath placed you to Rule the Church of God.
yet sainte Austen in ye same place, addyth hys, or rather gods threatnyng, saying, Ab isto uniuerso, ad partem, quamlibet, quisquis separat hominem, ille diaboli filius, & homicida conuincitur.
yet Saint Austen in you same place, addyth his, or rather God's threatening, saying, Ab isto uniuerso, ad partem, quamlibet, quisquis separate hominem, Isle Diaboli filius, & Homicide conuincitur.
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For al scismatycall congregations, though they grounde them selues, apparantly, vpon the holye scrypture, yet haue they there profession, seuerally, taken, of some noughty man,
For all scismatycall congregations, though they ground them selves, apparently, upon the holy scripture, yet have they there profession, severally, taken, of Some naughty man,
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and woman, may playnely se by the scrypture, that these hauynge suche diuision, and sundrye sectes amonge them selues, are by S. Paule, accompted altogether carnal,
and woman, may plainly see by the scripture, that these having such division, and sundry Sects among them selves, Are by S. Paul, accounted altogether carnal,
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And further, bycause saynt Paule throughe the holy Ghost in him, dyd forsee, that all heretykes would callenge to them selfes the aucthoritie of the Apostles,
And further, Because saint Paul through the holy Ghost in him, did foresee, that all Heretics would challenge to them selves the Authority of the Apostles,
for he sayth, that Chryst ascending into heauen, dyd gyue gyftes to men, and that he made some apostles, some prophetes, some Euangelystes, some shepardes,
for he say, that Christ ascending into heaven, did gyve Gifts to men, and that he made Some Apostles, Some Prophets, Some Evangelists, Some shepherds,
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and teachers, declarynge thereby, that in the catholyke churche, there are orders, and offycers, some hyer, some lower, whom the rest ought both diligently to heare, and humbly to obey.
and Teachers, declaring thereby, that in the catholic Church, there Are order, and Officers, Some higher, Some lower, whom the rest ought both diligently to hear, and humbly to obey.
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and Byshoppes should not be dysdained, or litle regarded (as in this tyme of manye they are) but they shoulde (dooyng there duetie) haue double honoure,
and Bishops should not be dysdained, or little regarded (as in this time of many they Are) but they should (doing there duty) have double honour,
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And writyng to Tite, he byddeth him exhort, and rebuke, with al feruentnes of commaūdyng, by these places of the holy scrypture, you may easely see, and vnderstand:
And writing to Tite, he biddeth him exhort, and rebuke, with all feruentnes of commanding, by these places of the holy scripture, you may Easily see, and understand:
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yea and other byshoppes, and Preistes, in his tyme, so they by his commaundement, dyd in theyr tyme, ordeyne other, delyueringe also to them, the doctryne whiche they haue receaued of Paule,
yea and other Bishops, and Priests, in his time, so they by his Commandment, did in their time, ordain other, delivering also to them, the Doctrine which they have received of Paul,
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Was not twelue chosen by Christe, yet one of them, he calleth a deuyll? Doth not Christe also saye, that Scribes and Phariseis, doo syt in Moyses chayre, neuerthelesse, he woulde the people should obey theyr lessons? Euen so,
Was not twelue chosen by Christ, yet one of them, he calls a Devil? Does not Christ also say, that Scribes and Pharisees, do fit in Moses chair, nevertheless, he would the people should obey their Lessons? Eve so,
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thoughe some members of Christes catholyke churche, doo not lyue accordynge to theyr vocatyon, yet oughte no man therefore the lesse to regarde the fayth and doctryne of the same churche.
though Some members of Christ's catholic Church, do not live according to their vocation, yet ought no man Therefore the less to regard the faith and Doctrine of the same Church.
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By the seconde, we maye vnderstande, that a true fayth, or doctryne of the churche is that onelye, whiche vnyuersallye, in all countreys hath ben taught, & beleued.
By the seconde, we may understand, that a true faith, or Doctrine of the Church is that only, which vnyuersallye, in all Countries' hath been taught, & believed.
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and in all countreys, with one consent (in al thinges concernyng our fayth) hath shewed her self the worthy spouse of Chryst. Contrary wyse, false doctryne,
and in all Countries', with one consent (in all things Concerning our faith) hath showed her self the worthy spouse of Christ Contrary wise, false Doctrine,
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and also of the commoditie, and profite that we haue by the same, here I wyll make an ende, besechyng all you (good and godly people) to geue your bodyes,
and also of the commodity, and profit that we have by the same, Here I will make an end, beseeching all you (good and godly people) to give your bodies,
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and soules, an humble and holy sacryfyce to almyghtye God, prayinge euermore, that we may be altogether lyuelye membres, of oure sauyoure Iesus Chryst,
and Souls, an humble and holy sacrifice to almighty God, praying evermore, that we may be altogether lively members, of our Saviour Iesus Christ,
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and of his catholyke churche here vpon earth, and after this lyfe, partakers of the ioyfull kyngedome of heauen, through the same our Lorde Iesus Christ, to whom with the father,
and of his catholic Church Here upon earth, and After this life, partakers of the joyful Kingdom of heaven, through the same our Lord Iesus christ, to whom with the father,
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Meanynge, and wyllynge thereby, that all the worlde shoulde know and confesse, the aucthoritie of the catholyke church, whiche Christ him selfe dyd buyld in,
Meaning, and willing thereby, that all the world should know and confess, the Authority of the catholic Church, which christ him self did build in,
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And to the same purpose he sayd to them, Iam non dicam uos seruos, sed amicos &c That is to say Nowe I wyll no more call you seruauntes, but frendes: for al thinges that I haue herde of my father, I haue declared to you. And agayne he sayth:
And to the same purpose he said to them, Iam non dicam uos seruos, sed amicos etc. That is to say Now I will no more call you Servants, but Friends: for all things that I have herd of my father, I have declared to you. And again he say:
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and sayde Accipite spiritum sanctum Take you the holy ghost and also, after hys ascension into heauen, accordynge to his merciful promise, he did sende downe the holy Ghost vpon his Apostles, as saincte Luke writeth.
and said Accipite spiritum sanctum Take you the holy ghost and also, After his Ascension into heaven, according to his merciful promise, he did send down the holy Ghost upon his Apostles, as saint Lycia Writeth.
forasmuche as Chryste dyd promyse the conforter, vt maneat vobiscum inaeternum. That he should abyde (sayeth he) wyth you for euer. Nowe we are mooste certayne, that the Apostles of Christe dyd suffer deathe,
forasmuch as Christ did promise the comforter, vt Maneat vobiscum inaeternum. That he should abide (Saith he) with you for ever. Now we Are most certain, that the Apostles of Christ did suffer death,
Neuertheles, Christ sending furthe hys Apostles to preache, and baptyze, sayd to thē: Ecce ego vobiscū sum omnibus diebus vsque ad consūmationê seculi.
Nevertheless, christ sending forth his Apostles to preach, and baptyze, said to them: Ecce ego vobiscū sum omnibus diebus vsque ad consummationê Seculi.
&c. that is to saye, but what and yf there were contencion concerning some smal question, were it not necessarye to returne to the mooste auncient churches, and immediatly after, he sayeth:
etc. that is to say, but what and if there were contention Concerning Some small question, were it not necessary to return to the most ancient Churches, and immediately After, he Saith:
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Quid autem si ne { que } apostoli quidem scripturas reliquissent nobis, nonne oportebat ordinem sequi traditionis, quam tradiderunt hijs, quibus committebant Ecclesias? What (sayeth this holye father) yf the Apostles had lefte to vs no scripture at all, had it not bene necessarye to folowe the order of that tradition, whyche they delyuered to those, to whome they dyd bequethe the churche? Alas (good people) howe farre are manye in these dayes gone from this olde,
Quid autem si ne { que } Apostles quidem scripturas reliquissent nobis, nonne Opportune ordinem sequi traditionis, quam tradiderunt hijs, quibus committebant Ecclesiastes? What (Saith this holy father) if the Apostles had left to us no scripture At all, had it not be necessary to follow the order of that tradition, which they Delivered to those, to whom they did bequeath the Church? Alas (good people) how Far Are many in these days gone from this old,
and aunciēt rule? this blessed martir, here exhorteth, or, rather commaundeth, that yf any small dyscorde, (thoughe it be in a matter of lytle importaunce) doo chaunce, that we woulde not, accordyng to our fantasy, iudge therein,
and ancient Rule? this blessed Martyr's, Here exhorteth, or, rather commandeth, that if any small discord, (though it be in a matter of little importance) do chance, that we would not, according to our fantasy, judge therein,
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Omnes autem hij decidunt a veritate, et heritici quidem alienum ignem afferentes ad altare dei, id est, alienas doctrinas, a celesti igne conburentur. &c. All these (sayeth he) doo fal from the trueth:
Omnes autem hij decidunt a veritate, et heritici quidem Alienum Ignem afferentes ad altar dei, id est, alienas doctrinas, a celesti Ignite conburentur. etc. All these (Saith he) do fall from the truth:
Lykewyse sainct Augustyne speakynge of the baptysme of chyldren, and howe that sacrament, can profyte them, seynge many die before they know the effecte of the same:
Likewise saint Augustine speaking of the Baptism of children, and how that sacrament, can profit them, sing many die before they know the Effect of the same:
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but for his probacion, he bryngeth thys. Hoc commendat ecclesie saluberrima authoritas. This thynge the mooste holsome aucthoritye of the churche doethe commende.
but for his probation, he bringeth this. Hoc commendat Churches saluberrima Authoritas. This thing the most wholesome Authority of the Church doth commend.
And we ought here to consyder, that after the ascension of our sauioure Christe, for the space of certayne yeares, there was no gospell at all wrytten:
And we ought Here to Consider, that After the Ascension of our Saviour Christ, for the Molle of certain Years, there was no gospel At all written:
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as sainct Bartylmew, Nicodemus, and an other Gospel was called Euangelium Nazareorum. But the authorite of the churche, dyd onely admitte those fower euangelistes:
as saint Bartholomew, Nicodemus, and an other Gospel was called Evangelium Nazareorum. But the Authority of the Church, did only admit those fower Evangelists:
and other, and so lykewyse dyd S. marke but hereby it dooeth moost playnly appere, that the catholike churche onely, hathe this hye aucthorite, to dyscerne scriptures,
and other, and so likewise did S. mark but hereby it doth most plainly appear, that the catholic Church only, hath this high Authority, to discern Scriptures,
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Nowe therefore, seynge that the catholyke churche, bothe hathe delyuered, to vs the scripture, and in all ages and tymes, hath bene taken of all Godly lerned men, for the true iudge thereof.
Now Therefore, sing that the catholic Church, both hath Delivered, to us the scripture, and in all ages and times, hath be taken of all Godly learned men, for the true judge thereof.
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Yet beside this great authoritie of the churche, whereof you haue hearde, there is an other gyuen by God, of mooste hye excellencye, that is, power to forgyue,
Yet beside this great Authority of the Church, whereof you have heard, there is an other given by God, of most high excellency, that is, power to forgive,
and pardon, the penitent synner, and to punishe, and correcte, the obstinate or frowarde synner: which power and aucthorite, as it was fygured in the preesthood of the olde lawe,
and pardon, the penitent sinner, and to Punish, and correct, the obstinate or forward sinner: which power and Authority, as it was figured in the preesthood of the old law,
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he came amonges hys Apostles, and brethed vpon them, and sayde Accipite spiritum sanctum, quorum dimiseritis peccata, dimittuntur eis, et quorum retinueritis, retenta sunt.
he Come among his Apostles, and breathed upon them, and said Accipite spiritum sanctum, quorum dimiseritis Peccata, dimittuntur eis, et quorum retinueritis, retenta sunt.
Whyche aucthorite, by playne woordes gyuen by Christ, though some hath, or doo, contemne, and set at noughte, yet saincte Cyrill byddeth them cease to merueyle, that Christ should giue, suche power,
Which Authority, by plain words given by christ, though Some hath, or do, contemn, and Set At nought, yet saint Cyril biddeth them cease to marvel, that christ should give, such power,
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Surelye, (sayeth he) it is no absurdyte, yt synnes are forgyuē by thē which haue ye holy ghost in thē. Nowe yf you wyll marke, that not the preest onely,
Surely, (Saith he) it is no absurdyte, that Sins Are forgiven by them which have you holy ghost in them. Now if you will mark, that not the priest only,
& graunte, this aucthoritie of Christes catholike churche, which thyng euery chrysten man dothe confesse dayly in his crede, saying, not onely I beleue the holy catholyke churche, the communion of saynctes,
& grant, this Authority of Christ's catholic Church, which thing every christen man doth confess daily in his crede, saying, not only I believe the holy catholic Church, the communion of Saints,
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Doo not we rede that saynt Paule dyd vse this aucthoritie, whan he did excommunicate Hymeneus and Alexander? dyd not the holye Byshoppe saynt Ambrose, vse this aucthoritie in euery poynt, vpon the emperoure Theodosius? Which holy byshoppe perceyuynge the emperoure had greuouslye offended, dyd not spare to excommunicate hym:
Do not we rede that saint Paul did use this Authority, when he did excommunicate Hymenaeus and Alexander? did not the holy Bishop saint Ambrose, use this Authority in every point, upon the emperor Theodosius? Which holy bishop perceiving the emperor had grievously offended, did not spare to excommunicate him:
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yea and though he offered him selfe obedientlye to be receyued, yet was it after longe penaunce, that he was absolued, this holy byshoppe dyd vse the authoritie giuen to him by God,
yea and though he offered him self obediently to be received, yet was it After long penance, that he was absolved, this holy bishop did use the Authority given to him by God,
and nowe it remayneth to declare, what cōmoditie and profytte we haue by thys catholyke church, our lorde and mayster chryste in the gospell, of saincte Iohn, doeth compare hym selfe to the vyne tree,
and now it remaineth to declare, what commodity and profit we have by this catholic Church, our lord and master Christ in the gospel, of saint John, doth compare him self to the vine tree,
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But a child of God, knowīg ye churche to be his mother, & lyinge in the bosome thereof, may be sure that Christ the spouse of the churche, wyll neuer forgette hys nedefull requestes.
But a child of God, knowing the Church to be his mother, & lying in the bosom thereof, may be sure that christ the spouse of the Church, will never forget his needful requests.
Quisquis ergo ab hac catholica ecclesia fuerit seperatus quā tū libet laudabiliter se uiuere existimet, hoc folo scelere quod a Christi Vnitate disiunctus est nō habebit uitam, sedir a dei manet super cū That is in englysh, Whosoeuer therfore shal be seperatid frō this catholike church,
Quisquis ergo ab hac catholica Church fuerit seperatus quā tū libet laudabiliter se uiuere existimet, hoc folo Scelere quod a Christ Vnitate disiunctus est nō habebit uitam, sedir a dei manet super cū That is in english, Whosoever Therefore shall be separated from this catholic Church,
But what nede is it, to allege saincte Augustine, or any other auncient father herein, seing almyghty God by hys prophet Esay, hath set furthe to vs a lytle picture of hys churche, vnder the name of a vyneyarde,
But what need is it, to allege saint Augustine, or any other ancient father herein, sing almighty God by his Prophet Isaiah, hath Set forth to us a little picture of his Church, under the name of a vineyard,
For almyghty God, in that parable declareth by hys Prophete, howe muche he had doone for the house of Israell, a fygure of Christes churche, in that he had planted them in a batsome,
For almighty God, in that parable Declareth by his Prophet, how much he had done for the house of Israel, a figure of Christ's Church, in that he had planted them in a batsome,
how many poore wydowes without comforte haue bene lefte? Howe many fatherlesse children without soccoure? I leaue here to speake, of the vnshameles breakynge of the deade mennes testamentes,
how many poor Widows without Comfort have be left? Howe many fatherless children without soccoure? I leave Here to speak, of the unshameless breaking of the dead men's Testaments,
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and fal downe before God oure father, and confesse oure transgression, and humblye desyre, that we maye be receyued into hys house, whyche is the churche,
and fall down before God our father, and confess our Transgression, and humbly desire, that we may be received into his house, which is the Church,
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and thus hauynge vpon earthe oure mother, the holye churche, whiche is the spouse of Iesus Christe the Sonne of God, we maye be bolde to call vpon GOD our father:
and thus having upon earth our mother, the holy Church, which is the spouse of Iesus Christ the Son of God, we may be bold to call upon GOD our father:
and be assured, that he wyll heare vs, as hys dearebeloued chyldren, and gyue vs the inheritaunce of heauen, whyche is prepared for vs, through our sauiour Iesus Christe.
and be assured, that he will hear us, as his dearebeloued children, and gyve us the inheritance of heaven, which is prepared for us, through our Saviour Iesus Christ.
And to the intente, that no man should contempne theyr aucthoritie, he doth saye in the thyrtenth of Saynt Ihon, Amen, Amen, Dico vobis, qui accipit si quem misero, me accipit. Qui autem me accipit, accipit eum qui me misit That is to say:
And to the intent, that no man should contemn their Authority, he does say in the thyrtenth of Saint John, Amen, Amen, Dico vobis, qui accipit si Whom misero, me accipit. Qui autem me accipit, accipit Eum qui me misit That is to say:
Of the Apostles also and theyr successours, and of theyr charge ouer Christes flocke, doth Saynt Paule speake, in the fourthe chapiter to the Ephesyans, saying.
Of the Apostles also and their Successors, and of their charge over Christ's flock, does Saint Paul speak, in the Fourth chapter to the Ephesians, saying.
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Ipse dedit quosdam quidem Apostolos, quosdam autem Prophetas, alios uero Euangelistas, alios autem pastores, et doctores, ad consummationem sanctorum, in opus ministerii, in edificationem Corporis Christi, donec occurramus omnes in unitatem fidei,
Ipse dedit Quosdam quidem Apostles, Quosdam autem Prophets, Alioth uero Evangelists, Alioth autem Pastors, et Doctors, ad consummationem sanctorum, in opus Ministerii, in edificationem Corporis Christ, donec occurramus omnes in unitatem fidei,
This place of Saynt Paule most playnelye setteth before our eyes, the authoritie, and gouernemēt which our sauiour hath appoynted, to contynue to the ende of the worlde, in his churche,
This place of Saint Paul most plainly sets before our eyes, the Authority, and government which our Saviour hath appointed, to continue to the end of the world, in his Church,
and gouernment Ecclesiasticall, be accordingly therevnto estemed, & obeyed, as witnesseth Saynte Ciprian, the blessed Martyr, in hys fyrst boke, and third Epystle saieng.
and government Ecclesiastical, be accordingly thereunto esteemed, & obeyed, as Witnesseth Faint Cyprian, the blessed Martyr, in his fyrst book, and third Epistle saying.
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Nec unus in ecclesia ad tempus sacerdos, & ad tempus iudex, uice Christi cogitatur, cui si secundum magisteria diuina, obtemperaret fraternitas uniuersa, nemo aduersus sacerdotum collegia quic { quam } moueret. That is to saye:
Nec Unus in Church ad Tempus sacerdos, & ad Tempus Judge, vice Christ cogitatur, cui si secundum magisteria Divine, obtemperaret fraternitas uniuersa, nemo Adversus Sacerdotum collegia quic { quam } moveret. That is to say:
and for the time the iudge, in Christes stede, vntowhich one, yf the hole fraternitie dyd (according to the heauenly commaundements) obeye, no man woulde stirre,
and for the time the judge, in Christ's stead, vntowhich one, if the hold fraternity did (according to the heavenly Commandments) obey, no man would stir,
or moue anye thinge against the Colleges or cōpanies of preistes. Hereby you may perceyue, that saynt Cypryans cōclusion, or iudgemēt is, that the gouernment Ecclesiasticall,
or move any thing against the Colleges or companies of Priests. Hereby you may perceive, that saint Cyprians conclusion, or judgement is, that the government Ecclesiastical,
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In the.xxi. of S. Iohn it is wrytten, howe, our sauiour, after his resurrection, appearing at ye sea of Tiberias, to certen of his Apostles, amongest whome was Peter, dyd fyrste take breade,
In the xxi of S. John it is written, how, our Saviour, After his resurrection, appearing At you sea of Tiberias, to certain of his Apostles, amongst whom was Peter, did First take bread,
Symon the sonne of Ioannes, doest thou loue me? Peter was sorie, because Christ sayde vnto him now the thyrde time, doest thou loue me, and he aunswered and sayde:
Symon the son of Ioannes, dost thou love me? Peter was sorry, Because christ said unto him now the Third time, dost thou love me, and he answered and said:
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The fyrst is, that (other Apostles beynge than present, and amongest them, euen he of whom Christ did euer make very much of, that is to say, S. Iohn) yet our Sauiour Christ, dyd dyrecte his speach,
The fyrst is, that (other Apostles being than present, and amongst them, even he of whom christ did ever make very much of, that is to say, S. John) yet our Saviour christ, did dyrecte his speech,
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These cyrcumstaunces (I saye) and other suche like, well considered, doo conuince, and clearelye proue, that the hyghe charge, ouer all the churche militant, was especially committed, to Peter.
These cyrcumstaunces (I say) and other such like, well considered, do convince, and clearly prove, that the high charge, over all the Church militant, was especially committed, to Peter.
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And to this purpose, maketh, and serueth, an other talke, of our sauiour, vnto S. Peter, written in the.xvi. of Mathew, where ye texte is in this maner.
And to this purpose, makes, and serveth, an other talk, of our Saviour, unto S. Peter, written in the xvi of Matthew, where you text is in this manner.
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Alij Ioannem Baptistam, alij autem Heliam, alij uero Hieremiam, aut unum ex prophetis. Dicit illis Iesus, uos autem quem me esse dicitis? Respondens Simon Petrus dixit.
Alij Ioannem Baptistam, alij autem Heliam, alij uero Hieremiam, Or Unum ex Prophetess. Dicit illis Iesus, uos autem Whom me esse dicitis? Respondens Simon Peter dixit.
Et quodcun { que } ligaueris super terram, erit ligatum & in coelis, & quodcun { que } solueris super terram erit solutum & in coelis. That is to saye:
Et quodcun { que } ligaueris super terram, erit ligatum & in Coelis, & quodcun { que } solueris super terram erit Loose & in Coelis. That is to say:
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Whom doo men say the sonne of man to be? And they aunswered, some Iohn Baptiste, some Helias, some Hieremias, or one of the prophetes. Iesus sayd vnto them.
Whom do men say the son of man to be? And they answered, Some John Baptiste, Some Elias, Some Jeremiah, or one of the Prophets. Iesus said unto them.
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For generally to Peter, and to the reste, being al together, (sauing Thomas, who was absent,) Christ sayed the woordes whyche are writtē in the.xx. of Iohn, it is to witte, Receyue you the holy ghoste, whose synnes ye remyt, they are remytted,
For generally to Peter, and to the rest, being all together, (Saving Thomas, who was absent,) christ said the words which Are written in the xx of John, it is to wit, Receive you the holy ghost, whose Sins you remit, they Are remitted,
& whatsoeuer you shal lose vpō ye earth, shalbe losed also in heauē Yf our sauiour Christ had not intended to gyue vnto Peter a speciall authoritie, aboue the rest, what nede was there to speake this, seuerallye,
& whatsoever you shall loose upon you earth, shall losed also in heaven If our Saviour christ had not intended to gyve unto Peter a special Authority, above the rest, what need was there to speak this, severally,
or prerogatyue to Peter? Our Sauiour through his heauenly wysedome, perceyuynge, that it is most necessarye, one to be ouer a hole multitude, specially being a multytude congregated of so infinite a number of people,
or prerogatyue to Peter? Our Saviour through his heavenly Wisdom, perceiving, that it is most necessary, one to be over a hold multitude, specially being a multitude congregated of so infinite a number of people,
And therefore in the first of the Actes it is written, howe that after Christes ascension, incontinently S. Peter rose vp in the myddest of the faythfull,
And Therefore in the First of the Acts it is written, how that After Christ's Ascension, incontinently S. Peter rose up in the midst of the faithful,
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In the.ii. of the Actes it is wrytten howe that in the presence of all the Apostles, S. Peter tooke vpon him to speake in all their names to the people on whitsonday in the morning, streighte after that they had receyued the holye Ghoste, in the likenes of clouē tunges.
In the ii of the Acts it is written how that in the presence of all the Apostles, S. Peter took upon him to speak in all their names to the people on whitsunday in the morning, straight After that they had received the holy Ghost, in the likeness of cloven tongues.
All whyche places of scrypture oughte to perswade euery godlye harte, to thynke that oure sauiour dyd gyue vnto sainct Peter, that authoritie, aboue all the reste of the Apostles, vpon hys hoole churche,
All which places of scripture ought to persuade every godly heart, to think that our Saviour did gyve unto saint Peter, that Authority, above all the rest of the Apostles, upon his hoole Church,
Origene, a greeke wryter, whyche was wythin two hundred yeares after Christe, in hys exposition, made vpon the.vi. Chapiter of S. Paules Epistle, to the Romaynes, wryteth thus.
Origen, a greek writer, which was within two hundred Years After Christ, in his exposition, made upon the vi Chapter of S. Paul's Epistle, to the Romans, writes thus.
Petro cum summa rerum de pascendis ouibus traderetur, et super ipsum tan { quam } super terram fundaretur ecclesia, nullius confessio uirtutis alterius, nisi charitatis exigitur.
Peter cum summa rerum de pascendis ouibus traderetur, et super ipsum tan { quam } super terram fundaretur Church, Nullius confessio uirtutis alterius, nisi charitatis exigitur.
and the churche was builded vpon hym, as vpon a sure grounde, there was requyred, or exacted of hym, the profession of none other vertue saue onely of charitie.
and the Church was built upon him, as upon a sure ground, there was required, or exacted of him, the profession of none other virtue save only of charity.
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Nam dominus primum Petro, super quem edificauit ecclesia suam, et vnde vnitatis originem instituit, et ostendit, potestatem istam dedit: That is to saye.
Nam dominus primum Peter, super Whom edificauit Church suam, et vnde vnitatis originem Instituit, et ostendit, potestatem istam dedit: That is to say.
Sainct Basyll, in hys booke against Tauonius writeth thus Per hanc vocem intelligimus Ionae filium, qui fuit ex Bethsaida, Andreae fratrem, qui ex piscatore, in Apostolatus ministerium vocatus est Qui quoniam fide praestabat, ecclesiae in se aedificationem suscepit.
Saint Basil, in his book against Tavonius Writeth thus Per hanc vocem intelligimus Jonah Son, qui fuit ex Bethsaida, Andrew fratrem, qui ex Piscatore, in Apostolatus ministerium Vocatus est Qui quoniam fide praestabat, ecclesiae in se aedificationem suscepit.
That is to saye, by this voice, we vnderstāde the sonne of Ionas, which was of Bethsaida, the brother of Andrewe, which sonne of Ionas was called from a fysher, to the ministerye of the Apostleshyp and bycause he excelled in faith, he had the churche buylded vpon hym.
That is to say, by this voice, we understand the son of Ionas, which was of Bethsaida, the brother of Andrew, which son of Ionas was called from a fisher, to the Ministry of the Apostleship and Because he excelled in faith, he had the Church builded upon him.
Petra enim dicitur, quod primus in nationibus fidei fundamenta posuerit, et tanquam saxum immobile, totius operis Christiani compagem molem { que } contineat (That is to saye,) Fynally, or for a conclusion, Peter,
Petra enim dicitur, quod primus in nationibus fidei Fundamenta posuerit, et tanquam saxum immobile, totius operis Christians compagem molem { que } contineat (That is to say,) Finally, or for a conclusion, Peter,
sermon de tempore, where he maketh a large processe of sainct Peter, and emōgest other thinges, speakyng of Peters denial of his maister, he wryteth thus of hym.
sermon de tempore, where he makes a large process of saint Peter, and amongst other things, speaking of Peter's denial of his master, he writes thus of him.
Totius corporis morbum in ipso capite curat ecclesie, et in ipso vertice componit membrorum omnium sanitatem, That is to saye, He (meanyng Christ) doeth cure in the very heade of the churche (meaning Peter) the dysease, of the hole body,
Totius corporis morbum in ipso capite curate Churches, et in ipso vertice componit Members omnium sanitatem, That is to say, He (meaning christ) doth cure in the very head of the Church (meaning Peter) the disease, of the hold body,
Here ommyttynge infynite, other authorities of the aunciente fathers, touchynge the primacye, or hyghest authoritie ecclesiasticall, to haue bene gyuen vnto sainct Peter of our sauiour Christ hym selfe, I exhorte you in consideration, partely of these testimonyes, some wherof are taken out of the very scripture, somme out of the aunciente and famous doctours of the churche,
Here ommyttynge infinite, other authorities of the ancient Father's, touching the primacy, or highest Authority ecclesiastical, to have be given unto saint Peter of our Saviour christ him self, I exhort you in consideration, partly of these testimonies, Some whereof Are taken out of the very scripture, sum out of the ancient and famous Doctors of the Church,
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IT is wrytten in the.viii. chapiter of the actes, how Simon Magus, dyd offer vnto Saynte Petermony, to giue him power, that on whome soeuer he shoulde laye hys handes, the same parson might therby, receiue the holy Ghost.
IT is written in the viii chapter of the acts, how Simon Magus, did offer unto Faint Petermony, to give him power, that on whom soever he should say his hands, the same parson might thereby, receive the holy Ghost.
But being for this his most wicked request, greuously reproued, and fearyng withal, to contynue any lōger, in those parties, that is to say, in Samaria,
But being for this his most wicked request, grievously reproved, and fearing withal, to continue any longer, in those parties, that is to say, in Samaria,
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and there also dyd suffer a glorious martyrdome, in the last yeare of the reygne of cruell Nero Themperoure, whyche thynges Sayncte Hierom in the verye begynnynge of hys woorke, De Ecclesiasticis scriptoribus dothe wytnes in this maner.
and there also did suffer a glorious martyrdom, in the last year of the Reign of cruel Nero Emperor, which things Saint Hieronymus in the very beginning of his work, De Ecclesiasticis scriptoribus doth witness in this manner.
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after his byshopricke in Antioche and after his preaching in Pōtus, Galatia, Cappadotia, Asia, and Bithinia, to the Iewes whiche were dyspersed abrode in sondrye contries, came to Rome, to ouer throwe Simon Magus,
After his bishopric in Antioch and After his preaching in Pōtus, Galatia, Cappadocia, Asia, and Bithinia, to the Iewes which were dispersed abroad in sundry countries, Come to Room, to over throw Simon Magus,
and there dyd kepe his sea, fyue and twenty yeres, vntyl the last yere, (it is to wyt the.xiiij. yere) of the reigne of Nero, by whome he was crucifyed,
and there did keep his sea, fyue and twenty Years, until the last year, (it is to wit the xiiij year) of the Reign of Nero, by whom he was Crucified,
And fyrste I wyll begynne wyth the aunciente Authour, Ireneus, who in the thyrde Chapiter of hys thyrde booke, agaynst heresyes, doeth say, that the church of Rome, is the greatest, the eldest,
And First I will begin with the ancient Author, Irenaeus, who in the Third Chapter of his Third book, against heresies, doth say, that the Church of Room, is the greatest, the eldest,
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Ad hanc enim ecclesiam propter potentiorem principalitatē, necesse est omnem conuenire ecclesiam, hoc est eos qui sunt vbi { que } fideles. That is to saye.
Ad hanc enim Church propter potentiorem principalitatē, Necessary est omnem Convenire Church, hoc est eos qui sunt vbi { que } fideles. That is to say.
For vnto this churche (meanyng, and poyntynge the sea of Rome) for the more mighty principalty of it, al ye hole churche of Christ, yt is to saye, all the faythfull, where soeuer they be, muste assemble, or repayre vnto.
For unto this Church (meaning, and pointing the sea of Rome) for the more mighty principalty of it, all the hold Church of christ, that is to say, all the faithful, where soever they be, must assemble, or repair unto.
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And sainct Augustyne, agreably herevnto, doth, in his.162. Epistle, saye: that in the churche of Rome, the primacy of the Apostolike Sea, did euer florishe.
And saint Augustine, agreeably hereunto, does, in his.162. Epistle, say: that in the Church of Room, the primacy of the Apostolic Sea, did ever flourish.
And the same sainct Augustyne, wrytinge agaynste one Petilianus, whyche dyd blaspheme the sea of Rome (as heretykes doo nowe a dayes) doeth more ouer write in this maner.
And the same saint Augustine, writing against one Petilianus, which did Blaspheme the sea of Rome (as Heretics do now a days) doth more over write in this manner.
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Yf all the byshoppes of the worlde, were suche men, as thou dooest moost falsely reporte theim to be, what hath the sea of Rome hurted the, where Peter dyd syt,
If all the Bishops of the world, were such men, as thou dost most falsely report them to be, what hath the sea of Rome hurted thee, where Peter did fit,
and from whome ye haue deuyded your selues, in youre wycked rage, or fury, why doest thou cal the Apostolike sea, the sea of pestilence? If thou doo it for the mēs sake, whō thou thinkest to preache the lawe,
and from whom you have divided your selves, in your wicked rage, or fury, why dost thou call the Apostolic sea, the sea of pestilence? If thou do it for the men's sake, whom thou Thinkest to preach the law,
and for the tyme in Christes stede a iudge, or Christes vicar, vnto whome yf the hole fraternitye were, accordynge to Goddes commaundementes, obediente, no man woulde any thing moue,
and for the time in Christ's stead a judge, or Christ's vicar, unto whom if the hold fraternity were, according to Goddess Commandments, obedient, no man would any thing move,
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Sainct Augustyne also wrytynge agaynste the Epistle of a Maniche, whyche Epistle is intituled, or called, Fundamentum, giueth to the sea of Rome, a meruaylous prerogatyue,
Saint Augustine also writing against the Epistle of a Manichean, which Epistle is entitled, or called, Fundamentum, gives to the sea of Room, a marvelous prerogatyue,
Tenet me consensio populorū, at { que } gentiū, tenet authoritas miraculis inchoata, spe nutrita, charitate aucta, vetustate firmata, tenet ab ipsa sede petri Apostoli, cui pascendas oues suas post resurrectionē suam dominus commendauit, vsque ad presentem episcopatum, successio sacerdotum.
Tenet me consensio populorū, At { que } gentiū, tenet Authoritas miraculis Inchoate, See nutrita, charitate aucta, vetustate firmata, tenet ab ipsa sede petri Apostles, cui pascendas oues suas post resurrectionē suam dominus commendauit, vsque ad presentem Episcopate, Successio Sacerdotum.
the succession also of bysshoppes, from sainct Peter the Apostles seat, or tyme (to whome oure Lorde dyd after his resurrection, commyt hys shepe to be fedde) vnto this presēt Bishopricke (meanyng Rome) doeth kepe me in the catholyke churche.
the succession also of Bishops, from saint Peter the Apostles seat, or time (to whom our Lord did After his resurrection, commit his sheep to be fed) unto this present Bishopric (meaning Rome) doth keep me in the catholic Church.
That is to saye, the churche of Rome (whose forme, or trade, we doo folowe in all poyntes) hath no suche custome Other lyke autorities of the auncient fathers,
That is to say, the Church of Rome (whose Form, or trade, we do follow in all points) hath not such custom Other like authorities of the ancient Father's,
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But what nede many autorities, eyther of scripture, or of the fathers, in this behalfe, seyng very experience, hath this thousande yeres, proued, that suche,
But what need many authorities, either of scripture, or of the Father's, in this behalf, sing very experience, hath this thousande Years, proved, that such,
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and those parsons, that now be in captiuitie vnder the great Turke, who in tyme paste, agreeing with the sea of Rome, did floryshe in christen religion,
and those parsons, that now be in captivity under the great Turk, who in time past, agreeing with the sea of Room, did flourish in christian Religion,
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yet when he was emongest lerned men, and shoulde talke of this matter, wyth theim, he was so driuen to the wal, that openlye in wrytynge, to be shewed at this daye, he dyd in a booke of hys, intituled.
yet when he was amongst learned men, and should talk of this matter, with them, he was so driven to the wall, that openly in writing, to be showed At this day, he did in a book of his, entitled.
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Primum, quod me mouet Ro. pontificem esse alijs omnibus, quos saltem nouerimus se pontifices gerere, superiorem, est ipsa voluntas dei, quam in ipso facto uidemus.
Primum, quod me Movet Ro. Pontifex esse Alijs omnibus, quos Saltem nouerimus se pontifices gerere, superiorem, est ipsa Voluntas dei, quam in ipso facto uidemus.
Hec autem ratio tanta est, vt si etiam nulla scriptura, nulla alla causa esset, haec tamen satis esset ad compescendam temeritatem resistentium, et hac sola ratione gloriosissimus martir Ciprianus, per multas epistolas cōfidentissime gloriatur contra omnes episcoporū quorū cum { que } aduersarios, sicut.
Hec autem ratio tanta est, vt si etiam nulla Scripture, nulla Alla causa esset, haec tamen satis esset ad compescendam temeritatem resistentium, et hac sola ratione gloriosissimus Martyr's Cyprian, per multas epistolas cōfidentissime gloriatur contra omnes episcoporū quorū cum { que } Adversaries, sicut.
Nam et apud theologos omnes, voluntas signi, quam vocant operationem dei, non minus quam alia figna voluntatis dei, vt praecepta, prohibit. &c. metuenda est.
Nam et apud Theologos omnes, Voluntas Sign, quam Vocant operationem dei, non minus quam Alias figna voluntatis dei, vt praecepta, prohibit. etc. metuenda est.
That is to say The first thing, which moueth me to think, or beleue, the Romayne Bysshoppe to be superior to all other, whom at the leaste wyse we doo know to accompte them selues for Bysshoppes, is the very wyll of God, which we doo see,
That is to say The First thing, which moves me to think, or believe, the Roman Bishop to be superior to all other, whom At the jest wise we do know to accompt them selves for Bishops, is the very will of God, which we do see,
yet thys were sufficient ynoughe to brydle, or kepe vnder, the temeritie, or madnes, of them, yt make resistance. And by this reason alone, the most glorious Martyr Cyprian, in many Epystles doth most boldely glory,
yet this were sufficient enough to bridle, or keep under, the temerity, or madness, of them, that make resistance. And by this reason alone, the most glorious Martyr Cyprian, in many Epistles does most boldly glory,
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tribes of Israell, dyd departe from Roboam, the sonne of Salomon, yet bycause it was done by the wyll of God, it was without other authoritie firme, & stable.
tribes of Israel, did depart from Rehoboam, the son of Solomon, yet Because it was done by the will of God, it was without other Authority firm, & stable.
For also emongest all the deuynes, the wyll of the signe, whiche they doo call the workyng of God, is to be feared no lesse, thē other signes of the will of God,
For also amongst all the deuynes, the will of the Signen, which they do call the working of God, is to be feared no less, them other Signs of the will of God,
And now to retourne to our owne country of Englande, this may be truly spoken, that of all realmes christen, there is none that hath (besides the general dutie) so special cause to fauour that see of Rome, as England hath.
And now to return to our own country of England, this may be truly spoken, that of all Realms christen, there is none that hath (beside the general duty) so special cause to favour that see of Room, as England hath.
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And vi. C. yere after Christ, whan the Saxons wer spred ouer the hole realme, and were infidells, there were sent most notable, and godly preachers, hither into England:
And vi. C. year After christ, when the Saxons were spread over the hold realm, and were Infidels, there were sent most notable, and godly Preachers, hither into England:
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and the holy Ghost, to whome be al honor, and glorye, worlde wythout ende Amen. Io. Harpesfelde, sacrae theologiae professoris, et Archidiaconi London,
and the holy Ghost, to whom be all honour, and glory, world without end Amen. Io. Harpesfelde, Sacrae Theologiae Professoris, et Archdeacons London,
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& passion, amonge other theyr dueties, one of the cheife is, diligētly to prepare them selues to the worthy receauynge of ye blessed Sacrament of the aultare, wherevnto are two thynges on our partes requisit (as sayeth saynt Basell, & good reason confirmeth) the one, feare, the other, fayth.
& passion, among other their duties, one of the chief is, diligently to prepare them selves to the worthy receiving of the blessed Sacrament of the altar, whereunto Are two things on our parts requisite (as Saith saint Basel, & good reason confirmeth) the one, Fear, the other, faith.
The feare whiche men must haue, when they prepare them selues to come to this sacrament, ought to be grounded vpon that terrible sayinge of saynt Paule, in the.xi. chapter of his fyrste Epistle to the Corinthians, where he sayth:
The Fear which men must have, when they prepare them selves to come to this sacrament, ought to be grounded upon that terrible saying of saint Paul, in the xi chapter of his First Epistle to the Corinthians, where he say:
The fayth, whiche we must haue in oure hartes, when we come to Gods borde, is to be buylded lykewise, vpon the vndoubted aucthorities of scripture, whiche declare moost playnly vnto vs, what meate it is, that we there eate.
The faith, which we must have in our hearts, when we come to God's board, is to be builded likewise, upon the undoubted authorities of scripture, which declare most plainly unto us, what meat it is, that we there eat.
For the parfyt vnderstandyng wherof, let vs consider, that our sauiour Christe, beynge here on earth, dyd fyrst make a solempne promyse of a meate, whiche hym selfe woulde geue vnto vs,
For the parfyt understanding whereof, let us Consider, that our Saviour Christ, being Here on earth, did fyrst make a solemn promise of a meat, which him self would give unto us,
In the promyse makynge he sayde (as it is wrytten in the.vi. chapter of S. Iohns Gospel.) The breade, or foode that I wyll geue vnto you, is my fleshe, whiche fleshe I wyll geue for the lyfe of the world:
In the promise making he said (as it is written in the vi chapter of S. Iohns Gospel.) The bread, or food that I will give unto you, is my Flesh, which Flesh I will give for the life of the world:
Yf we cōpare the wordes spoken by Chryste, when he made the promyse of a meat, to be by him geuen vnto vs, wt those other wordes, whiche he vttered in geuyng of ye same, we nede not doubt of the thynges which he gaue.
If we compare the words spoken by Christ, when he made the promise of a meat, to be by him given unto us, with those other words, which he uttered in giving of you same, we need not doubt of the things which he gave.
Agayne, in the promise making, he affyrmeth, that the fleshe, whiche he would geue vs to fede on, should be the selfsame flesh, that sholde be geuen for the lyfe of the world,
Again, in the promise making, he Affirmeth, that the Flesh, which he would give us to fede on, should be the selfsame Flesh, that should be given for the life of the world,
and in the performaunce of his promyse, he said, that the thing which he gaue, was his bodye, whiche shoulde be geuen to death for vs. Nowe the circumstaunces beyng wel consydered, which our sauiour vsed in the institution of this most blessed Sacrament, shal greatly cōfyrme al godly hartes, in the true belefe of the same.
and in the performance of his promise, he said, that the thing which he gave, was his body, which should be given to death for us Now the Circumstances being well considered, which our Saviour used in the Institution of this most blessed Sacrament, shall greatly confirm all godly hearts, in the true belief of the same.
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The tyme was the night before he suffered deathe, to signifie vnto vs, that this meate, being differred to the last day, that euer our Sauiour was conuersaunt with his Apostles, must nedes be his very body,
The time was the night before he suffered death, to signify unto us, that this meat, being differed to the last day, that ever our Saviour was conversant with his Apostles, must needs be his very body,
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Agayne, in that our sauiour dyd eate of the paschal lambe with his Apostles, immediatly before he did institute this sacrament, it most playnely declareth vnto vs, that this sacrament is a marueylous worthye mysterye,
Again, in that our Saviour did eat of the paschal lamb with his Apostles, immediately before he did institute this sacrament, it most plainly Declareth unto us, that this sacrament is a marvelous worthy mystery,
for whiche cause, whē this was instituted, that was abrogated Nether is it with out a meruelouse consideration, that Chryst at that heauenly banket, would of purpose,
for which cause, when this was instituted, that was abrogated Neither is it with out a marvelous consideration, that Christ At that heavenly banquet, would of purpose,
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nother haue the blessed Vyrgyn Mary his mother, presente with him, nor anye other of his dyscyples, saue onely the.xii. Apostles, whome he appointed to be the heade ministers of al his misteries here on the earth,
neither have the blessed Virgae Marry his mother, present with him, nor any other of his Disciples, save only the xii Apostles, whom he appointed to be the head Ministers of all his Mysteres Here on the earth,
Besydes this, it is to be well noted, that ye three Euangelistes, Mathew, Marke, and Luke, doo all three agree in the maner of the institution of thys sacramēt, they wrytyng all thre their gospeles at sōdry tymes, as Mathew eyght yere after the ascencion of our sauiour Christ. Marke.x. yeares. Luke xv. yeares.
Besides this, it is to be well noted, that you three Evangelists, Matthew, Mark, and Lycia, do all three agree in the manner of the Institution of this sacrament, they writing all Three their gospeles At sundry times, as Matthew eyght year After the Ascension of our Saviour christ. Mark x Years. Luke xv. Years.
And where in doubtefull speaches of our sauiour Christ, some one or other of ye Euangelistes, euermore openeth plainely the very meaning of the speches,
And where in doubtful Speeches of our Saviour christ, Some one or other of you Evangelists, evermore Openeth plainly the very meaning of the Speeches,
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but they all leue them to be takē of vs, as they sound, and (as of most plaine wordes) they make no exposition or interpretation of them at al. Whyche poynte must be well consydered.
but they all leave them to be taken of us, as they found, and (as of most plain words) they make no exposition or Interpretation of them At all Which point must be well considered.
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It is impossible for a rych man to entre into the kingdō of heauē, (bicause ye meaning of these wordes may be diuersly taken, thereof) S. Marke in his tenth chapyter declareth the very meanyng of them, saying:
It is impossible for a rich man to enter into the Kingdom of heaven, (Because you meaning of these words may be diversely taken, thereof) S. Mark in his tenth chapter Declareth the very meaning of them, saying:
And for that the sense of these wordes is doughtfull S. Iohn there expoundeth them and sayeth, that Chryst by the tēplement his body, whiche should be by the Iewes put to death,
And for that the sense of these words is doughtfull S. John there expoundeth them and Saith, that Christ by the templement his body, which should be by the Iewes put to death,
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And bicause this saing is obscure, S. Iohn to make it open, sayeth, that he spake those wordes, of the spirit, which they that beleued in him should receyue.
And Because this saying is Obscure, S. John to make it open, Saith, that he spoke those words, of the Spirit, which they that believed in him should receive.
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nor soo nedefull to be ryghtly vnderstanded, as ye meaning of these wordes, this is my body, and yet of these wordes, no one Euangelist maketh any exposition,
nor so needful to be rightly understanded, as you meaning of these words, this is my body, and yet of these words, no one Evangelist makes any exposition,
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as he did 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,
as he did in the instituting thereof? why did none of the Euamgelists so declare Christ's words? why did saint Paul so terribly pronounce of the unworthy receiving of it,
and so ernestly warne vs, of due preparation to be made therefore? It is then most vndoutedly to be of all christen people beleued, that in the Sacrament of the aultare, there is the verye body and bloude, of our sauiour Chryst, worthy of all honour and glory, the selfe same in substaunce, that is in heauen:
and so earnestly warn us, of due preparation to be made Therefore? It is then most undoubtedly to be of all christian people believed, that in the Sacrament of the altar, there is the very body and blood, of our Saviour Christ, worthy of all honour and glory, the self same in substance, that is in heaven:
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nether is impossible to hys power, that made all thinges of noughte, nether vnsemely for his exceadyng great loue towardes vs, who so loued vs, that for vs, he did not refuse to suffer death,
neither is impossible to his power, that made all things of nought, neither unseemly for his exceeding great love towards us, who so loved us, that for us, he did not refuse to suffer death,
so instituted it, nother is it fynally vnfytte for his wysedome, seyng he hath so ordeyned, that euery naturall mother, nourysheth her children, wyth the substaunce of her owne body.
so instituted it, neither is it finally vnfytte for his Wisdom, sing he hath so ordained, that every natural mother, nourisheth her children, with the substance of her own body.
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but suffer our ghostly enemy by carnall reasons, to bryng vs away into heresie, & quyte and cleane to pull the ryghte faythe out of oure hartes? Let vs all, good people, from hence forth be constaūt in the trueth,
but suffer our ghostly enemy by carnal Reasons, to bring us away into heresy, & quite and clean to pull the right faith out of our hearts? Let us all, good people, from hence forth be constant in the truth,
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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 selfe same body of our sauiour Christ in substaūce, which was borne of the Vyrgin Mary,
and as all the catholic Church Believeth, and hath always believed, let us undoubtedly persuade our selves, that in the blessed sacrament of the Altar, there is under the forms of bread & wine, the self same body of our Saviour christ in substance, which was born of the Virgin Marry,
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¶ And Homelye of Transubstantiation. THere are in the sacrament of the aultare, ii. thinges speciallye to be considered, the one is, the body and bloud of our sauiour Christ, ther really cōteined, ye other is the fourmes of breade & wine, vnder whych the said body & blud are cōteined.
¶ And Homely of Transubstantiation. THere Are in the sacrament of the altar, ii. things specially to be considered, the one is, the body and blood of our Saviour christ, there really contained, the other is the forms of bread & wine, under which the said body & blood Are contained.
and may be a sufficient grounde, for euery godly man, to build hys conscience vpon, which churche, doth beleue, that there is no substaunce of material bread, and wyne remaining:
and may be a sufficient ground, for every godly man, to built his conscience upon, which Church, does believe, that there is no substance of material bred, and wine remaining:
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And fyrst this is to be noted, that God hath from the begynnyng of the worlde, manye tymes appeared to man, some tymes in one sorte, and somtymes in an other.
And fyrst this is to be noted, that God hath from the beginning of the world, many times appeared to man, Some times in one sort, and sometimes in an other.
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In the.xviii. Chapiter of Genesis it is wrytten howe God, and two Aungelles with him, dyd appeare vnto Abraham, in the lykenesse of men, and howe Abraham feasted them.
In the xviii Chapter of Genesis it is written how God, and two Angels with him, did appear unto Abraham, in the likeness of men, and how Abraham feasted them.
howe God or Aungell, coulde appeare lyke man? and whether they had true bodyes or no? and whether they dyd eate in dede or no? and yf they hadde not true bodyes in dede,
how God or Angel, could appear like man? and whither they had true bodies or no? and whither they did eat in deed or no? and if they had not true bodies in deed,
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howe the appearaunce of bodyes coulde be, where the substaunce of bodyes was not? In the thirde chapter of the booke called Exodus, we rede, that God appeared to Moyses in the lykenes of flamynge fyre, and that oute of a bushe.
how the appearance of bodies could be, where the substance of bodies was not? In the Third chapter of the book called Exodus, we rede, that God appeared to Moses in the likeness of flaming fire, and that out of a bush.
What can anye manne saye, howe God shoulde appeare in a flame of fyre, or what substaunce of a sworde was, in that which appeared to Iosue? Hereby it is easy to vnderstande how daungerous a thing it is, to go about by mans wyt or reason, to discusse ye maner of ye workes of almighty God.
What can any man say, how God should appear in a flame of fire, or what substance of a sword was, in that which appeared to Iosue? Hereby it is easy to understand how dangerous a thing it is, to go about by men wit or reason, to discuss you manner of the works of almighty God.
Who seyth not, that by the meane of such presumptuous curiositie, men haue of late fallē into moost detestable errours, touching the mooste blessed Sacramente of the aultare,
Who Saith not, that by the mean of such presumptuous curiosity, men have of late fallen into most detestable errors, touching the most blessed Sacrament of the altar,
how can they loke for anye fauour at the handes of their heauenly father, seyng in such dispituous maner, they entreate the Bodye and bloud of our sauiour Christ his sonne? But now to procede forth, touching ye declaration of the secōd thing, to be considered in the blessed Sacramēt of the aultare:
how can they look for any favour At the hands of their heavenly father, sing in such dispituous manner, they entreat the Body and blood of our Saviour christ his son? But now to proceed forth, touching the declaration of the secōd thing, to be considered in the blessed Sacrament of the altar:
Ye must knowe that the presence of our sauioure Chryste in this sacrament of the aulter, is not to ye intente, that Chryst should be conuersaunt with vs here in thys Sacrament, in such sort and maner,
You must know that the presence of our Saviour Christ in this sacrament of the alter, is not to you intent, that Christ should be conversant with us Here in this Sacrament, in such sort and manner,
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and therefore he is presente in the sacramēt, vnder the fourmes of bread and wine so that our outwarde eyes and senses, are certifyed with the outwarde fourmes,
and Therefore he is present in the sacrament, under the forms of bred and wine so that our outward eyes and Senses, Are certified with the outward forms,
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S. Augustine (as is writen in a boke called Sententie prosperi ) dothe say, that christen men do honour vnder the formes of breade and wine, which thei see with their bodely eies, the bodie and bloude of our Sauiour Christ, which they do not see.
S. Augustine (as is written in a book called Sententie Prosper) doth say, that christen men do honour under the forms of bread and wine, which they see with their bodily eyes, the body and blood of our Saviour christ, which they do not see.
Eusebius Emissenus also, an aūcient father of the Greke churche, speaking of the foresayd two partes conteined in the Sacrament of the aultar, sayeth in thys maner.
Eusebius Emissenus also, an ancient father of the Greek Church, speaking of the foresaid two parts contained in the Sacrament of the altar, Saith in this manner.
and of the inuisible body & bloud of oure Sauiour Chryst. S Ciprian in his treatise entituled, De coena domini, doeth most playnelye saye, that the bread which our Lord did giue to his disciples, was by the omnipotēcie of god made fleshe,
and of the invisible body & blood of our Saviour Christ S Cyprian in his treatise entitled, De Coena domini, doth most plainly say, that the bred which our Lord did give to his Disciples, was by the omnipotency of god made Flesh,
Now for to signify this chaunge, or turning of bread and wyne, into the substaūce of Christes bodye and bloude, the catholyke church vseth this word, Trāssubstanciatiō, which is as much to say,
Now for to signify this change, or turning of bred and wine, into the substance of Christ's body and blood, the catholic Church uses this word, Transsubstanciation, which is as much to say,
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nor anye man asketh howe this, or that coulde be, but beleuethe it, and soo oughte we to doo, concernynge the chaunge of the substaunce, of breade and wyne, into the substaunce of Christes bodye and bloude,
nor any man asks how this, or that could be, but beleuethe it, and so ought we to do, Concerning the change of the substance, of bread and wine, into the substance of Christ's body and blood,
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The blessed martyr Iustinus, affyrmeth that this question, howe, is a token of vnbelefe, and S. Ciril, writing vpon the.vi. Chapiter of S. Iohn, blameth the Capernaites, bycause they dyd aske howe Chryst was able to giue thē his fleshe to eate.
The blessed martyr Justinus, Affirmeth that this question, how, is a token of unbelief, and S. Cyril, writing upon the vi Chapter of S. John, blameth the Capernaum, Because they did ask how Christ was able to give them his Flesh to eat.
when we come to the sacramente, is called bread, therefore men haue fansied with thē selues, that there must be the substaunce of material breade, deceauing themselues, by mystakyng, the signification of this worde, breade.
when we come to the sacrament, is called bred, Therefore men have fancied with them selves, that there must be the substance of material bread, deceiving themselves, by mystakyng, the signification of this word, bread.
or the fode of the soule, and so dothe also the latyne worde, Panis, elles when we desyre god in our Pater noster, to geue vs our dayly bread, we shold make an vnperfytte petition, which yet is a mooste perfyt petition, wherby we aske of our heauenly father, all necessary fode.
or the food of the soul, and so doth also the latin word, Panis, Else when we desire god in our Pater Noster, to give us our daily bred, we should make an vnperfytte petition, which yet is a most perfect petition, whereby we ask of our heavenly father, all necessary food.
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as Adam is called earth, because he was made of Earth, and Chryst sayeth, the blinde see, the lame walke, ye deafe heare, the dumme, speake, meanyng by the blynde, lame, deafe,
as Adam is called earth, Because he was made of Earth, and Christ Saith, the blind see, the lame walk, you deaf hear, the dumb, speak, meaning by the blind, lame, deaf,
and knowynge that it to be bothe breade, and hys bodye also at once is impossyble, they vndoutedlye beleue, that by the power of GOD, the substaunce of bread, is turned into the substaunce of Christes bodye,
and knowing that it to be both bread, and his body also At once is impossible, they undoubtedly believe, that by the power of GOD, the substance of bred, is turned into the substance of Christ's body,
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and folowe the same, and cleaue faste to the catholyke churche, the spouse of Chryste, that you maye be true members of Christe, to whome wyth the father,
and follow the same, and cleave fast to the catholic Church, the spouse of Christ, that you may be true members of Christ, to whom with the father,
& wholy, cleaue to the faith of Christes catholike church, yt no appearaūce of reasō to ye cōtrari therof, shoulde cause vs once to doute or stagger, in any part part of the same.
& wholly, cleave to the faith of Christ's catholic Church, that no appearance of reason to you cōtrari thereof, should cause us once to doubt or stagger, in any part part of the same.
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which Abraham (as it is wrytten in the fourth to the Romaynes) cōtrary to hope, beleued in hope, that he should be the father of many nations, accordynge to that, which was spokē. So shal thy sede be.
which Abraham (as it is written in the fourth to the Romans) contrary to hope, believed in hope, that he should be the father of many Nations, according to that, which was spoken. So shall thy seed be.
and euery hyghe thynge that exalteth it selfe agaynste the knowledge of God, and to brynge in captiuitye vnto the seruyce of Christe, all vnderstandinge:
and every high thing that Exalteth it self against the knowledge of God, and to bring in captivity unto the service of Christ, all understanding:
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thyrdly, because he beyng God and man, suffered the death of the crosse, which for God to be content to do, semeth to naturall reason a thynge moost absurde,
Thirdly, Because he being God and man, suffered the death of the cross, which for God to be content to do, Seemeth to natural reason a thing most absurd,
but good christen folke geuyng place to faith, do most vndoutedly beleue on Christ, God & mā crucified, according to yt, S. Paule writeth in his fyrste Chapter of his fyrste Epistle to the Corinthians, saying:
but good christian folk giving place to faith, do most undoubtedly believe on christ, God & man Crucified, according to that, S. Paul Writeth in his First Chapter of his First Epistle to the Corinthians, saying:
We preache Christ crucifyed, to the Iewes a stumblyng blocke, to the gentels, a folishnes, but to so many of ye iewes & gētels as ar called, Christ the power, & wysedome of God.
We preach christ Crucified, to the Iewes a stumbling block, to the Gentiles, a foolishness, but to so many of you Jews & Gentiles as Are called, christ the power, & Wisdom of God.
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This generall aduyse 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,
This general advise and counsel of S. Paul, may and ought so to stay us in the faith of the catholic Church, that neither carnal Reasons, grounded upon the feeble intelligence of men natural wit,
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nether the deceatfull iudgement of oure senses, shoulde make vs once to doute, of any one trueth in Christes religiō, were it neuer so contrarye to the course of nature, neuer so farre aboue our capacities,
neither the deceitful judgement of our Senses, should make us once to doubt, of any one truth in Christ's Religion, were it never so contrary to the course of nature, never so Far above our capacities,
But forasmuch, as throughe the iniquitie of these later euyll yeares, dyuers haue hadde sondrye fonde dowtes and scruples, put into theyr heades, especyally, agaynst the presence of Christes body & bloude, in the Sacrament of the aultare,
But forasmuch, as through the iniquity of these later evil Years, Diverse have had sundry fond doubts and scruples, put into their Heads, especially, against the presence of Christ's body & blood, in the Sacrament of the altar,
Saincte Paule in hys fyrste Epistle to the Corinthians, and in the.xi. chapter of the same Epistle, intreating of the institution of the Sacrament of the aultare,
Saint Paul in his First Epistle to the Corinthians, and in the xi chapter of the same Epistle, entreating of the Institution of the Sacrament of the altar,
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Oure mercyfull gratious Lord, hath made a memory of all his merueylous workes, and by & by, declaring in what maner he maketh that memory, he addeth those woordes, he hathe geuen a foode to suche as feare him.
Oure merciful gracious Lord, hath made a memory of all his marvelous works, and by & by, declaring in what manner he makes that memory, he adds those words, he hath given a food to such as Fear him.
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This fode (which ye Prophet sayeth, that Christ should leaue in remembraunce of al his maruelous workes, that is, of his incarnatiō, his passion, his ascension,
This food (which you Prophet Saith, that christ should leave in remembrance of all his marvelous works, that is, of his incarnation, his passion, his Ascension,
and glorye in heauen, and other lyke workes) moost chiefely is to be verifyed of the body and bloud of our sauiour Christe, in the sacramente of the aultare.
and glory in heaven, and other like works) most chiefly is to be verified of the body and blood of our Saviour Christ, in the sacrament of the altar.
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Besydes this, the body and bloude of our sauiour Christ (as it is in the sacramēt, vnder the fourmes of breade and wine) maye in that respecte also very well be a remembraunce of it selfe,
Besides this, the body and blood of our Saviour christ (as it is in the sacrament, under the forms of bread and wine) may in that respect also very well be a remembrance of it self,
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as it honge on the crosse, in the vysyble fourme of a mortall man, and as it is nowe in heauen, in ye forme of an immortall man. Farthermore, when our sauiour sayde.
as it hung on the cross, in the visible Form of a Mortal man, and as it is now in heaven, in the Form of an immortal man. Farthermore, when our Saviour said.
Do this in the remembraūce of me, he ment they should do the whole ministratiō, which he then dyd in remembraunce of hym, which whole ministration, cannot be accordynglye, doone otherwyse,
Do this in the remembrance of me, he meant they should do the Whole ministration, which he then did in remembrance of him, which Whole ministration, cannot be accordingly, done otherwise,
Some haue vpon these woordes concluded, that the body and bloude of our sauioure Christ, cannot be in the sacrament of the aulter for then (saye they) Christ should be alway with vs. whereof hym selfe saythe the cōtrary.
some have upon these words concluded, that the body and blood of our Saviour christ, cannot be in the sacrament of the alter for then (say they) christ should be always with us whereof him self say the contrary.
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and by yt the one Euāgelist sayeth, would sincerely iudge what the other ment, they shoulde sone perceue this their obiectiō, to be of no force or strēgth at al, to proue, that they thereby goo about to proue.
and by that the one Euāgelist Saith, would sincerely judge what the other meant, they should soon perceive this their objection, to be of no force or strength At all, to prove, that they thereby goo about to prove.
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and brought with her an Alabaster boxe of moost precious oyntment, and poured the ointmēt on his head, next he telleth howe certen of the dysciples did murmure,
and brought with her an Alabaster box of most precious ointment, and poured the ointment on his head, next he Telleth how certain of the Disciples did murmur,
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By this processe of S. Marke, it is euydent, that our sauiour in al that his talke, had a respecte to the charitie, whiche that woman then shewed vpon hym,
By this process of S. Mark, it is evident, that our Saviour in all that his talk, had a respect to the charity, which that woman then showed upon him,
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when she poured the precious oyntment on his heade, the lyke whereof, he sayeth, no man should be able to shew on him in time to come, meaning, that when he should once ryse from death to lyfe,
when she poured the precious ointment on his head, the like whereof, he Saith, no man should be able to show on him in time to come, meaning, that when he should once rise from death to life,
In such sorte in dede, our sauiour is not nowe amongest vs, but the beynge of hys body and bloud in the Sacramēt of the aultar is after another sorte.
In such sort in deed, our Saviour is not now amongst us, but the being of his body and blood in the Sacrament of the altar is After Another sort.
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¶ Another obiection is there gathered, partely of S. Paule in the.x. of his firste Epystle to the Corinthians (where he speaketh of a spirituall meate, and spirituall drynke) partelye of Christes wordes in the.vi. of Ihon (where he saith that.
¶ another objection is there gathered, partly of S. Paul in the x of his First Epistle to the Corinthians (where he speaks of a spiritual meat, and spiritual drink) partly of Christ's words in the vi of John (where he Says that.
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It is the spirite which geueth lyfe, and that the fleshe profyteth nothyng ) partly vpon the common maner of speakyng, vsed of the Catholyke churche, whiche calleth the Bodye and bloude of our Sauiour Chryste, in the sacrament of ye aultar, a spirituall meate and a spirituall drynke.
It is the Spirit which Giveth life, and that the Flesh profiteth nothing) partly upon the Common manner of speaking, used of the Catholic Church, which calls the Body and blood of our Saviour Christ, in the sacrament of the altar, a spiritual meat and a spiritual drink.
As for example, the body of man after the resurrection, shall (as S. Paule wytnessheth in the.xv. chapiter of his fyrst Epystle to the Corinthians) be spiritual, & yet it shalbe then the same in substaūce, that it is nowe.
As for Exampl, the body of man After the resurrection, shall (as S. Paul wytnessheth in the xv chapter of his fyrst Epistle to the Corinthians) be spiritual, & yet it shall then the same in substance, that it is now.
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Wherefore spirituall, is not so to be taken alwayes, as to exclude corporall, but that thynge whatsoeuer it be, may be called spirituall, wherin is a worke wrought by god, aboue nature.
Wherefore spiritual, is not so to be taken always, as to exclude corporal, but that thing whatsoever it be, may be called spiritual, wherein is a work wrought by god, above nature.
and not of nature, is, and may wel be called, a spiritual meate. And the dryncke whiche issued oute of the rocke, albeit it was insubstaunce very water,
and not of nature, is, and may well be called, a spiritual meat. And the drink which issued out of the rock, albeit it was insubstaunce very water,
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Oure bodyes lykewyse after the resurrection, shal haue in them immediatly of God, aboue ye power of nature, immortalitie, incorruptibilitie, wt other lyke supernaturall qualities,
Oure bodies likewise After the resurrection, shall have in them immediately of God, above the power of nature, immortality, incorruptibility, with other like supernatural qualities,
therefore it shoulde not be also the corporall substaunce of his body? When the catholyke churche doth saye, that the bodye of Chryste in the Sacrament, is a spirituall bodye, it meaneth, that it is there onelye thoroughe the almightye power of God,
Therefore it should not be also the corporal substance of his body? When the catholic Church does say, that the body of Christ in the Sacrament, is a spiritual body, it means, that it is there only thorough the almighty power of God,
Lykewyse, when the catholyke churche sayeth, that the body of Chryste is to be receyued there spiritually, it meaneth not that therefore the verye body of Chryst is not there to be receaued really & in very dede.
Likewise, when the catholic Church Saith, that the body of Christ is to be received there spiritually, it means not that Therefore the very body of Christ is not there to be received really & in very deed.
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Besides this, the catholike 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 receauyng thereof,
Beside this, the catholic Church, believing that in the Sacrament of the altar, is always really the body and blood of our Saviour Christ, does yet put a difference in the manner of receiving thereof,
But nowe to open fardar the very meaning of those wordes of Chryst. It is the spirit that geueth 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,
But now to open fardar the very meaning of those words of Christ It is the Spirit that Giveth life, the Flesh profiteth nothing, you shall understand, that these words Are taken of the catholic Church, in two most godly Senses, the one is, to mean by the Spirit, the godhead,
The other sēse of those wordes, to meane by the spirit, a spirituall vnderstandyng of Christes promyse, made in Capernaum when he sayde, the foode that I wyl giue vnto you is my fleshe, which wordes be then vnderstanded spiritually,
The other sense of those words, to mean by the Spirit, a spiritual understanding of Christ's promise, made in Capernaum when he said, the food that I will give unto you is my Flesh, which words be then understanded spiritually,
¶ An other obiection is ther, by occasion that this truth is not expressed in the commē crede, ¶ Which obiection doth procede of an ignoraūce, & lacke of knowledge of the fyrst institution of ye crede.
¶ an other objection is there, by occasion that this truth is not expressed in the come crede, ¶ Which objection does proceed of an ignorance, & lack of knowledge of the fyrst Institution of you crede.
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So that this reason is fōd and to no purpose to say, that because it is not in the commen crede expresly set fourth, that in the sacrament of the aultar, is the very bodye and bloude of our sauiour christ,
So that this reason is found and to no purpose to say, that Because it is not in the come crede expressly Set fourth, that in the sacrament of the altar, is the very body and blood of our Saviour Christ,
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and would not then expreslye declare the trueth, touching the sacramente of the aultare, for that it was not the maner to reueyle such misteries to those yonglinges:
and would not then expressly declare the truth, touching the sacrament of the altar, for that it was not the manner to reveil such Mysteres to those Younglings:
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but is sufficient at this present also for vs, cōfirminge oure selues in all poyntes to the common belefe of the catholyke church, which is the surest pyller that men may lene vnto, be they learned,
but is sufficient At this present also for us, confirming our selves in all points to the Common belief of the catholic Church, which is the Surest pyller that men may lene unto, be they learned,
¶ Which articles yet being rightly vnderstanded, should rather confyrme vs in the true catholyke belefe, of the presence of christes body in the sacrament of the aultare.
¶ Which Articles yet being rightly understanded, should rather confirm us in the true catholic belief, of the presence of Christ's body in the sacrament of the altar.
For as it is aboue nature for a mans bodye to ascende, and aboue the worthynes of mans nature, to syt at the ryghte hande of God the father, that is, to be of equall power,
For as it is above nature for a men body to ascend, and above the worthiness of men nature, to fit At the right hand of God the father, that is, to be of equal power,
bicause he is both God and man, and to god nothing is impossible, euen so shuld we with like belefe, knowing that Christ is omnipotent, credite al other thynges done,
Because he is both God and man, and to god nothing is impossible, even so should we with like belief, knowing that christ is omnipotent, credit all other things done,
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yet they must nedes be both beleued, bycause gods worde doth affyrme them bothe, and ye catholyke churche dothe beleue them bothe, whyche churche hath alwayes taught that Chryst is in heauen, in the visyble fourme of a man,
yet they must needs be both believed, Because God's word does affirm them both, and the catholic Church doth believe them both, which Church hath always taught that Christ is in heaven, in the visible Form of a man,
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and all other common obiections, made agaynste the Sacramente of the Aultare, troublynge moche the heades of the simple people, by their folye, in crediting euill,
and all other Common objections, made against the Sacrament of the Altar, troubling much the Heads of the simple people, by their folly, in crediting evil,
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¶ How can ye body and bloude, of our Sauiour Chryst, be in the blessed sacrament of the aultar, seing that not only euyll men do many tymes receue the same,
¶ How can you body and blood, of our Saviour Christ, be in the blessed sacrament of the altar, sing that not only evil men do many times receive the same,
but fyre also maye consume it, and other like chaunces may happen vnto it? ¶ For aunswer to which obiectiō, it is fyrst and principally to be sayd, that this obiection procedeth of a vayne curiositie of them whiche rather delyte, fondly to talke of this high mystery,
but fire also may consume it, and other like chances may happen unto it? ¶ For answer to which objection, it is fyrst and principally to be said, that this objection Proceedeth of a vain curiosity of them which rather delight, fondly to talk of this high mystery,
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& for our great comforte and soule helth, by hys omnipotent worde, to tourne the substaunce of bread and wyne, into his most precious body and bloude, in the sacrament of the aultare,
& for our great Comfort and soul health, by his omnipotent word, to turn the substance of bred and wine, into his most precious body and blood, in the sacrament of the altar,
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The bodye of mā is with a greater vnion ioyned to the soule, then are the fourmes of breade and wine, to the body and bloude of our sauiour Christe, in the Sacramente of the aultar,
The body of man is with a greater Union joined to the soul, then Are the forms of bread and wine, to the body and blood of our Saviour Christ, in the Sacrament of the altar,
and yet we know that mortification, putrifaction, and other suche lyke thinges chauncynge to our body, the soule hath in it no suche passion, for that it is immortall.
and yet we know that mortification, putrefaction, and other such like things chancing to our body, the soul hath in it not such passion, for that it is immortal.
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The simplicity of Christen people, in the primatyue churche, was suche, that they beleuynge mooste certenly, the body and bloude of our sauiour Chryste to be in the sacrament of the aulter, vnder the fourmes of breade and wyne, dyd wythout al curious talke of the fourmes,
The simplicity of christian people, in the Primatyue Church, was such, that they believing most Certainly, the body and blood of our Saviour Christ to be in the sacrament of the alter, under the forms of bread and wine, did without all curious talk of the forms,
Qui manducat meam carnem et bibit meum sanguinem habet vitam eternam. That is to saye. He that eateth my fleshe, and drinketh my bloude, hathe euerlastynge lyfe.
Qui manducat meam Carnem et bibit meum sanguinem habet vitam eternam. That is to say. He that Eateth my Flesh, and Drinketh my blood, hath everlasting life.
and therewith is faythful, in the necessarye articles, and out of state of all deadely sinne, he shall thā with out any doute inherite the kyngedome of heauen.
and therewith is faithful, in the necessary Articles, and out of state of all deadly sin, he shall than with out any doubt inherit the Kingdom of heaven.
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Non ergo quocumque modo quisquā manducauerit carnem Christi, et biberit sanguinem Christi, manet in Christo, et in illo Christus, sed certo quodam modo:
Non ergo quocumque modo quisquā manducaverit Carnem Christ, et biberit sanguinem Christ, manet in Christ, et in illo Christus, sed certo Quodam modo:
when he spake the foresayde woordes. The same saincte Augustine in his fyrste boke. Contra Chrescouium gramaticū and the.xxiiii. Chapiter sayeth thus.
when he spoke the foresaid words. The same saint Augustine in his First book. Contra Chrescouium gramaticū and the xxiiii Chapter Saith thus.
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Quid de ipso corpore et sāguine domini, vnico sacrificio pro salute nostra, guamuis ipse dominus dicat Nisi manducaueritis carnē filij hominis. &c. non ne idē apostolus docet etiam hoc perniciosum male vtentibus fieri? That is to saye.
Quid de ipso corpore et sāguine domini, vnico Sacrificio Pro salute nostra, guamuis ipse dominus dicat Nisi manducaveritis carnē filij hominis. etc. non ne idē Apostles docet etiam hoc Pernicious male vtentibus fieri? That is to say.
vnles ye eate the fleshe of the sonne of man. &c. doeth not ye same Apostle (meanynge Paule) teache that it also is pernicious to them, that doo vse it not duely, and ryghtfully?
unless you eat the Flesh of the son of man. etc. doth not the same Apostle (meaning Paul) teach that it also is pernicious to them, that do use it not duly, and rightfully?
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Corin. x.) vseth suche lyke speache, whiche speache of Christe, and of sainct Paule, in those places, doth not import, that Christ in euery dede, by that saying was a dore,
Corin. x.) uses such like speech, which speech of Christ, and of saint Paul, in those places, does not import, that christ in every deed, by that saying was a door,
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or obiection, and trouthe it is also, that the speache of Christ, I am a dore, I am a vyne &c. dothe not importe that Christe, by that speakynge was in very dede a doore,
or objection, and truth it is also, that the speech of christ, I am a door, I am a vine etc. doth not import that Christ, by that speaking was in very deed a door,
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and tropes, (which to saye, is moost false, as it appeareth in the.xvi. of S. Iohn ), eyther els we must say, that Christe dyd but onely sometymes speake in fygures,
and tropes, (which to say, is most false, as it appears in the xvi of S. John), either Else we must say, that Christ did but only sometimes speak in figures,
and not soo alwayes, whiche beyng true, and therefore to be graunted, it foloweth not in reason, that thoughe Christe in the.x. and.xv. of sainct Iohn. &c. dyd speake fyguratiflye, that therefore, here in these woordes of Christ, this is my bodye, this is my bloude, he dyd also speake fyguratiflye,
and not so always, which being true, and Therefore to be granted, it Followeth not in reason, that though Christ in the x and xv of saint John. etc. did speak fyguratiflye, that Therefore, Here in these words of christ, this is my body, this is my blood, he did also speak fyguratiflye,
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and notable great clerke, the Lorde byshop of winchester, nowe most worthy Lord chaunceler of England, in his learned booke of confutaciō of heresies, against the sacrament of the aulter, doth prudētly aduertise vs,
and notable great clerk, the Lord bishop of winchester, now most worthy Lord chancellor of England, in his learned book of confutation of heresies, against the sacrament of the alter, does prudently advertise us,
yet it foloweth not therby, yt we must nedes take ye other speche, touchīg ye body to be fyguratyue also, especially for yt in ye one speache, it is to wit, touchyng ye body, al the circūstāces of the texte,
yet it Followeth not thereby, that we must needs take you other speech, touching the body to be fyguratyue also, especially for that in you one speech, it is to wit, touching the body, all the Circumstances of the text,
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for he that maketh this obiectiō, taketh that ye priest saying masse, and pronouncing the woordes of cōsecracion, doeth make God, where in very dede, the priest goeth aboute no suche thynges,
for he that makes this objection, Takes that you priest saying mass, and pronouncing the words of consecration, doth make God, where in very deed, the priest Goes about no such things,
and god beyng ther the worker with his worde, by the preist pronounced, there is caused the very body of Chryst to be ther present, wher it was not ther before,
and god being there the worker with his word, by the priest pronounced, there is caused the very body of Christ to be there present, where it was not there before,
& yet no new body ther made, but yt body ther presēt which lōg ago was borne of the Vyrgyn Mary the, same (I say) in substaunce is there presente onelye, vnder the formes of breade, and wyne.
& yet no new body there made, but that body there present which long ago was born of the Virgae Marry thee, same (I say) in substance is there present only, under the forms of bread, and wine.
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and in mars strete, before the councell there, did saye, amongest other wordes, that God doth not dwell in temples made with handes, wherevpon the vnlearned, vnlernedly doth gather, that seyng the material temple is made with handes,
and in mars street, before the council there, did say, amongst other words, that God does not dwell in Temples made with hands, whereupon the unlearned, unlearnedly does gather, that sing the material temple is made with hands,
and commended amonges the proceding preachers abusing ye ignoraunt, yt they thought it ineuitable, & therfore abusing the sayd people they caused it to be sette vp,
and commended among the proceeding Preachers abusing you ignorant, that they Thought it inevitable, & Therefore abusing the said people they caused it to be Set up,
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and ioyned to the sayd bodye and bloude, therefore we must say and beleue, that the godhed of Chryst is in the sacrament of the aultar, with his humanitie, in a very speciall sorte,
and joined to the said body and blood, Therefore we must say and believe, that the godhead of Christ is in the sacrament of the altar, with his humanity, in a very special sort,
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and therefore are not nedefull to be touched, exhortyng you therfore in Chryst, fyrmely, and stedfastly, to beleue the doctrine of the catholyke churche herein,
and Therefore Are not needful to be touched, exhorting you Therefore in Christ, firmly, and steadfastly, to believe the Doctrine of the catholic Church herein,
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and so shal you auoyde daunger, please God, profit your selfe, and (lyuinge well) come at the last to ioy euerlastyng, which graunte vnto vs the father, the sonne,
and so shall you avoid danger, please God, profit your self, and (living well) come At the last to joy everlasting, which grant unto us the father, the son,
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