that they can not kepe chastitie aunswere me whether they haue wyues ▪ or no yf they haue wyues why do they not take hede to Gods sayinge in his Gospell What soeuer ye wyll that men doo vnto you do lykewyse vnto them And why do they not kepe their fidelitye and promise made vnto their wiues the whiche they woulde yea and desire that their wyues shulde kepe with thē And seing that a man called uir doth take his name of thys worde uirtus and a woman called muli cr of thys worde mollities that is of softenesse and frayltye why would manne that his wife shoulde ouercome thys moost cruell letchery when that he himselfe at the fyrste stroke motion therof dothe yelde and fall But here perchaunce al suche as be vnmaried shal saye vnto me that they maye be well excused because they haue no wiues to kepe promyse wythal and therefore they canne not liue pure and chaste To these that pretende thys false and wretched excuse a manne may and ought to make this iust aunswere ▪ Noo manne oughte more to auoyde vnlawefull thynges then they that doo reiecte the thynges which are lawefull Consideryng then that it is lawefull for manne to take and to marye a wyfe and that it is agaynste the aucthoritie of all Scrypture nor neuer lawefull to committe adulterye why doeste thou not then with Goddes fauoure marye a wyfe ▪ the whiche is lawful but dost presume with Gods displeasure to do the thynge that is not lawefull Yet I would fayne know whether the they the which haue no wiues nor were not ashamed nor in feare to cōmit adultry or euer they were maryed that theyr soules shoulde be defyled or corrupted or they were maried vnto them but seyng that there is no man the with pacience could abide or suffer the why do not they thē kepe the self promyse with their wiues y◠which they do desir y◠their wiues shuld kepe with thē And why doeth he desire to be maried vnto a virgin that is none hymselfe Why doth he desire to be coupled with her that is alyue when that he him selfe through adultery is deade in soule for it is written The soule that doth synne shall dye And the Apostle sayeth full terryblye God wyll iudge adulterers And agayne Adulterers shal not possesse the kyngdome of heauen But peraduenture there are that thynke it lawe full for men or euer they be maried to committe fornication but not for wemen Many there are the whyche not fearynge God do commytte these crymes moste greuous and most worthy to be punisshed because they are common and customablye vsed and so litle estemed that men nowe a dayes doo not reken them to be enorme and wycked trespasses But yet in the catholyke fayth whatsoeuer is vnlawefull for women is vtterly vnlawefull for men For why both men and women are redemed wyth one pryce that is ▪ with the precious bloude of Chryste They are called to one faythe are gathered together in one mistical body of the church they receaue the sacrament of baptime together they come together vnto the aulter to receaue the holy communion of the body and bloud of chryst and the commaundementes are geuen equally vnto them both Seinge then that it is so with what boldnes or cōscience do men beleue that they onely may do that thing vnpunished the which is nether lawfull for man to do nor yet for womā But I wold that al such as presume to do such detestable thynges shoulde wel and perfectly know that yf they do not for the with amende themselues and doo the fruytefull workes of penaunce but dye sodenly that without doubte or remedye they shall be troubled wyth perpetuall fire But what a thinge is this for many therbe whiche are not ashamed or euer they be maryed too kepe concubynes the whiche they forsake wythin feawe yeares after and be maryed Fyrst they do muse and caste with them selues howe that throughe deceytfulnesse and thefte they maye come to ryches and vnlawful againe afterwardes agaynst all reason they do marye wemen of more nobilitie and substance thē they thē selues be Mark with howe many euyls they that not onely vnluckedly do desire to do seruice vnto letchery but also to couetousnes do intangle thēselues with al. Therfore I do cōtest de here before God and his aungels that he hath alwayes forboden these crimes and that they neuer pleasyd hym For sence the time of Chrystes law it was neuer lawefull for mā to kepe aconcubyne nor neuer shal be But yet there be that do it by the law of man but not by Gods lawe nor yet by iustice commaunding but by the onely pleasure of the bodye rulynge them When the Apostle sayeth to those that be maried that the time which remaineth is but short and that they whyche haue wyues should be althoughe they had none And agayne wythdrowe youre selfes for a while that ye may geue yourselues to prayer Howe doth he suffer men to haue concubines that doth commaunde them to kepe chastitye that are maryed And therfore I agayne and agayne doo saye vnto you that he the whiche before he be lawfully maried doth presume to kepe a concubyne doth gretely synne and trespasse and more greater synne then he whyche committeth adulterye for the adulterer dothe it secretlye and fereth and is ashamed to do it openly but he that kepeth a concubyne openlye dothe thynke that withoute shame he maye do in the presence of al the worlde suche an execrable thynge moste lawfully But they peraduēture whyche are not defyled nor be spotted with thys synne doo saye why be not they that cōmytte and do suche enormyties remoued then frō Gods boorde Preistes verelye punyshe not suche enorme and greate crymes because that many men do vse them but if a feawe in number woulde presume to do suche euil they might and ought not onelye to be remoned from Godes boorde but also frō the spech and familiaritie of al christen people as sayeth the Apostle Wyth suche a man thou shalt nother eate nor drynke But yet as I haue sayd the multitude of misdoers doth let y◠preiste to punyshe them althoughe good preystes doo what thei may or can with continuall and perfect charitye do both syghe and praye that at the least wayes they myght by their admonicions and prayers prouoke and induce them to penaunce the whyche because of the infynite multytude of them they coulde nother correct nor punyshe And therefore I praye you agayne and agayne yea and lykewyse I desire you that as he whych woulde be maryed doth couet and desire to fynde hys spouse a vyrgine so in like maner let him vntyll he be maried kepe hys virginitie for yf he doo not he shall not accepte nor receaue the benediction wyth his spouse And soo the scripture shal be fulfylled in hym whiche sayeth he would haue no benediction it shal be farre from hym Nowe then yf
redemtion My bloud is verely drynke There ar woÌ„derfull thynges brethreÌ„ yâ— are spokeÌ„ of thys sacrament Fayth is necessary the knowledge of reason is clene voyde Knoledge is gathered by reason and vnderstaÌ„ding faith is inducid by autoritie onely S. AusteÌ„ agaiÌ„st Felician Fayth beleueth this intelligeÌ„ce requyreth it not lest that either it shuld thinke that that is not inuented and fouÌ„d incredible or not beleue that to be singuler yâ— is fouÌ„d Thsee be the thinges my brethren that necessarelye doo requyre â—ayth and vtterly admit no reason They require a simple beleuer and reproue a wickâ—d examiner And therfore that must simply be beleued that caÌ„ not profitably be south oughte This is the ryuer that Helesius coulde not wade ouer Therfore seke not seke not how it may be done nor doubte not whether it be done Come not vnrenerently vnto it lest it be death vnto you For why it is God althoughe yt haue coÌ„taineth the mistery of brede yet it is conuertyd into fleshe he is both god and maÌ„ that dothe testify that yâ— brede is truelye turned into his fleshe He is a chosen vessel yâ— dothe threten iudgement to those that doo not iudge so holy fleshe And thou o yâ— chrystian shalt think and iudg the same of yâ— wine honor the same in the wine He is the creator the maker of the wine yâ— doth brynge alter the wine into Chrystes bloud It is the doctor of the gentyls that assuryth hym to drynke hys death yâ— vnworthely drinketh the bloude of chryst And ye must know yâ— the water mixed with the wine deth sygnifye the vnyon of yâ— meÌ„bers with hys heade For many waters ar much peple The thre portioÌ„s whiche are made of chrystes body vpon the alter haue a mistycal signyficatioÌ„ The body of christ is the vniuersall churche yâ— is the hed with themeÌ„bers and ther are found in this bodias it â–ª were three partes of the which the whole body doth confesse One part is yâ— head it self The heade is the heade and lykewise apart of the bodye therefore the heade it selfe is one parte of the bodye I saye the heade that nowe hath rysyn immortal and impassyble shal die nor suffer no more The other parte of the body is in these members the whych do now rest in yâ— soule wyth the heade as it were in the sabbote possessynge one stole of immortalytye as concernyng the soules in heuen Of the whych it is sayd The soules of sayntes reioyce in heanen Therfore these two partes are together the head that is christ the otherpart of the bodi yâ— is yâ— good which are deade and buryed whose bodyes do rest in theyr graue and theyrsoules wyth chryst And therfore two partes are reseruyd without the chalice vpon the aulter as it were wythoute the passyon For why goodmen nowe do fele no doloure nor payne for all these thynges are paste The thyrd part whych we do put into the bloud doth sygnyfye that part of the church which doth drinke our lordes chalyce that is which doth enâ—ue follow the passion of christ vnto whom our lorde amoÌ„g hys apostles sayd In me ye haue peace in the worlde ye shal haue tribulatioÌ„ Sauer forme tast wait do remain coutinue to the rite of the mistery to yâ— suffrage and helpe of yâ— taste that yâ— abhorring of yâ— thing might vtterly be takeÌ„ awai yâ— merit might take place For lest humaine infyrmitie should abhore the eating of the fieshe and drinkyng of the bloud in the takyng therof Chryst would yâ— those thynges shuld be coueryd hyddeÌ„ vnder the forms of brede wyne the whyche amoÌ„g al other fode of maÌ„kind are pryncipall chefest For certeÌ„ly as coÌ„cernyng yâ— letter breade aboue al other foode doth streÌ„gtheÌ„ the hert of maÌ„ and wyne doth most coÌ„forth the same Therefore he purposyd apointed his body and hys bloud so to be receuyd yâ— in the one the senses of man shuld be nouryshed and that fayth in the other shoulde be edyfied For why the sensys in the one whilst they behold wontly customably things are noryshed fayth in the other whilst yâ— the fleshly eye doth out wardly see onthing the eye of the hart doth inwardly fele reuereÌ„ce a nother is edified For one thing is hyddeÌ„ a nother apereth For he made darkenes hys secret place And as yâ— formes are sene there the thynges and the substauÌ„ce of theÌ„ not credydyd to be there so the thyng is truely substaÌ„cially beleued whose forme shape is not sene The forme of bred and wine is sene and yet the substaunce of breade and wyne is not beleuyd But the substauÌ„ce of the body and bloud although the forme is not sene is beleuyd and the forme of breade wine is set before vs to teach vs yâ— ther is a full and a perfecte refectyon There is in the receit of yâ— body and bloud of christ a ful refection mete and drinke is brede and wyne And being but one sacrament yet thre diuers thinges are set before vs that is a bysyble forme the vnytye of the bodye and the vertue of spiritual grace The vysyble forme is one thing the which is sene vysibly and the verite of the body which is beleuyd vnuysyble vnder a vysyble forme is a nother the spyrytuall grace the which is a visybly and spiritually reeeyued with the bopye bloude onely of those that â—â—orthely receue it For ye must marke thre thinges in the sacrameÌ„t of the aulter yâ— forme of bred the verytye of the flesh the vertu of the spiritual grace The vtward sense doth exted rech vnto the forme of bred the inward faith vnto yâ— veritye of the flesh the superior charitie vnto the vertu of the spirituall grace The litle mouse doth at suÌ„times gnaw yâ— forme an 〈◊〉 dog doth also receue it but yâ— only predestinate doth receue the vertu of yâ— spiritual grace That we doo se is the forme of bred wyne But yâ— that we beleue to be vnder the forme of bred wine is the very bodye the verye bloud that hung that ran out of hys side vpoÌ„ the crosse Therfore the sacrameÌ„tal eating receuyng as coÌ„cernyng the vysyble forme and the verite of the body of chryst is comenly coÌ„uenient both vnto the good and euil But ther is as I alredy haue said a nother eting of good meÌ„ only yâ— which the merit of life doth cause the grace of god faith working affectyon of the mynd in the hartes of the receuers or of yâ— minysters a certeÌ„ spiritual subtile vnyon of the hed and the meÌ„bers coÌ„ming betwene where vpon is thys That it may be vnto vs the bodi and bloud of thi sonne It may be vnto vs sayeth he No doute the body of our lord is alway made vpon the table of the alter whan that solemne mystery
Pray you my most dearely and welbeloued brethren that with all our studye diligence we call to oure remembraunce whi and wher fore we be named and called Christians and whi we bere the crosse of Christ in our fore heades For truely we ought to know that it is not suffici ente to receaue the name of Christen men excepte we do the workes of Christians For what doth it auaile saith our lorde to call me lord lord yf ye fulfyll not my commauÌ„dementes yf thou name thy selfe a Christen souldear and contynuallye doste blesse thy self with the crosse of Christ and after thyne habylitie and substannce doeste no almes dedes nor regardest not charitie iustice nor chastitie thy christen name shall nothyng auayle the. The sygne and crosse of Christe is a thynge moste excellent and therfore with this moste pretious signacle and seale that thynge whiche is mooste precious ought to be sealed For what doth it auayle or profyte the to make a seale of a rynge of golde yf thou close putrified and rotten strawe therein Or what doth it auauntage vs to weare or to haue the crosse of Chryste in our foreheades and mouthes and in wardly in our soules to haue and hyde synne he that thinketh euel speaketh euell and yf he that blesseth hym â—elfe wyll not amend hys synnes decreace not but rather augment and increace There be that when they goo aboute theft or adultery yf they stuÌ„ble neuer soo lytle they doe blysse theÌ„ selues but yet they staye not them selues frome theyr euell workes and purposes Nor the wretches perceaue not that in so doinge they do rather include the deuyll then that they exclude hym But he whiche throughe the ayde of god doth reiecte and repell all vitious and synfull lyuinge and stryuethe bothe to thinke vpon that is good and to do good he doth well and iustlye blysse his mouthe with the sygne and token of the crosse and endeuer hym selfe to doo suche workes as shall deserue and meryte to haue and to receaue that sygne and token of the crosse For it is written The kyngedome of heauen is not in wordes but in power and good workes And agayne fayth with out good workes is dead in it selfe Therefore leaste that peraduenture we haue not this Chrysten name to oure ayde and amendment but to our vtter damnation and de struction let vs whiles that we haue remedy and help in our owne handes retourne vnto good workes And to the eutent ye may throughe the helpe of God accomplysh and doe those thynges loke that there be peace and concorde amonge you and that ye reduce and brynge those that are at stryfe and debate to peace and vnytiâ— Auoyde and flye allesyngs Excheue periury as perpetuall mortal death And aboue al thinges loke that after youre habilitie as is aforesayde ye ex hibite geue your charitie to the poore and nedy and that ye offer vp your oblations to be consecrated vpon the aulter Loke that ye canne saye poure beleife and the lordes prayer and that ye teache your chyldren the same For I maruell very muche howe they dare be so holde as once to name them selues christians that do dissimble to saye a fewe verses onelye of theyr crede or of the lordes praier Like wise ye shall vnderstaÌ„d that for those children the whiche ye do Christen ye are as suerties vnto God and therefore be circumspecte to correcte and chasten aswell those whiche ye do Christen as your owne naturall chyldreÌ„ that they maye liue chastly soberly and iustly And beware that youre lyfe be such that youre chyldren yf they wyl folowe you burne not in the eternall fier but that they may approch and come with you to the perpetuall blysse of heauen Take you heede that do here and iudge mens causes that ye iudge ryghteously and that ye take no gif tes of the poore For gyftes doe blynde wyse mens hartes and dooâ— chaunge alter the wordes of the prudent wyse lest peraduenture whiles ye get and heape vp monye ye lese youre soules For no man can gette vnlawfull gaine without laweful paine and damage for where is luker there is losse luker in the cheste and damage in coÌ„science Let no man drinke to be dronken nor compell anye other at hys table to drinke more than nedeth lest that throughe ebrietie droÌ„kennes he lese both his owne soule and theyrs also Loke that ye come together to the churche vpon the sonday for yf the wretched Jewes doe kepe and sanctifye theyr sabboth daye with such deuotioÌ„ as one that day they wyl do no earthly worke at all how muche more shulde we christen men on the sundaye geue applye our mindes to gods seruyce to come to that church for the salute saluatyon of our owne soules And when ye come together praye for the remission of your synnes Make no stryfe there nor no debate for who so commyng to the churche doth so he tho rowe debate doth wound hurte hym selfe there where he myght haue healed holpen him selfe by prayer And beyng in the churche beware and loke that ye braule not but that ye paciently do listeÌ„ and take good hede to youre diuine seruyce For he that doth iangle or bable in the church shall geue an acountes and rekenyng aswel for other as for him selfe because he wold neyther here GODDES sworde nor yet suffer other men to here the same Loke that ye truly pay your tithes to the churche And let hym that was proude waxe humble that was lecherous wax chast that was wont to siele or to inuade other mens goodes gyue his charitie to the poore Lette hym that hathe bene enuious be beneuolent and gentle that hath done iniurye be ready and quicke to aske forgeuenes and that he to whoÌ„ iniurye was done vnto be preste and readye to forgyue As ofte as any infit mitie or sickenes doth chauÌ„ce amonge you let him that is diseased receaue the holy coÌ„munion of the verye bodye and bloude of Chryst and afterwardes be aneled that scripture may be fulfylled in hymsayinge yf anye man be sycke let the preist be sente for to anointe hym to praye ouer hym and the prayer of fayth shall saue the sycke and God shall rayse hym vp and yf he be in synne they shal be forgeuen hym Take heede and marke nowe good brethren that he the whiche in his syckenes wyl resort vnto the churche may obtayn bodely health and receaue the forgeuenes of synnes Seynge then that double goodnes and benefite mai be fouÌ„d and obteyned in the churche whi do these wretches labor by inchaunters by fountaynes by trees by diuilysh philaters be caracters by dyuiners and sothesayres to induce much mischeife among the people But as I haue sayde vnto you before looke that ye do admonish warne your chyldren and all youre housholde to liue chastly and ryghteously prouokyng and sturringe them to good workes not onely by wordes but
by your godly and good exāple But principally whersoeuer ye be whether ye be at home or in your iourneye or at the table or amonge company take hede ye speake no fylthy no luxurious nor no lyghte wordes but that ye admonysh your neyghbours and kynsfolk continually to endeuer thē selues to speake the thinge that is good and honest lest that throughe detraction or daunsynge vpon the holy dayes or by babling and recitinge of luxurious fylthye communication they with theyr tounges wherewith they shoulde laude and honour God do wound and hurte thēselues For yf these wretched and miserable persons which are not ashamed to daunce before y◠churches of holy saintes come thether good christians they depart from thence as infidels for this vse and custume of daun synge dothe yet remayne of the obseruaunces and infide litie of the gentyles And pōder with youre selues what maner a christiane that he is the whiche commynge to the churche to praye and forgettinge the same is not ashamed to speake the sacrilegius wordes of paganes Consyder my dearely beloued brethren whether it be semynge or couenient that suche luxurious and lyghte wordes the very poyson of the deuil shulde procede or come forth of christen mens mouthes into the whiche the sacrament of the very body and bloud of christ doth enter and is receyued And aboue all thynges take hede that ye doe vnto other as ye woulde be done vnto that ye woulde other menne should not do vnto you that ye doe it not vnto theym the whiche thinge yf ye woulde truelye faythfullye obserue and fulfyll ye shoulde easelye delyuer your soules from all sinne for he that hath no lernynge at all and hathe these two sentences in mynde and memorye maye by Goddes helpe and grace in dede fulfyll them And notwithstandynge I doe beleue that the aforesayde euyll and noughty custome proceding of the obseruances of paganes be throughe my wordes gods inspiration cleane auoyded yet yf ye knowe any that abserue and kepe that most abhominable fylthynes of the fawne and y◠harte loke that ye so chasten and so correcte them that they may repente theim that euer they committed suche a sacrilegious and so abhominable a dede And yf ye knowe any such as doe crye out yf the moone at any season throughe anye eclipse doth waxe obscure and dark warne thētherof and shewe them that thy synne and offende greuouslye yf they doo truste that throughe theyr clamours sacrilegius boldnes they may defende themselfes from the Moone the whiche by Gods commaundement and ordinaūce at certayne and appoynted times doth waxe darke or from any other sorcerye or wytchecrafte And yf ye see or perceaue any that offer vp theyr vowes vnto trees or vnto any fountaines or that hang aboute them or any of theyrs any diabolicall philaters or caracters herbes or the ioyse of anye herbe or that as I haue sayde doo seeke vppon sothsayres diuiners or inchaunters correcte them sharpelye and say vnto them that al that so doe do lose the sacrament of baptysme And in asmuche as we haue hard say that Sathan hath so deceyued both men and womē that they wyll not worke vpon the thursday I proteste both before God and his holy aungels that except they which obserue those thynges amende and redeme such sacrilege with longe and sharp penaunce that they shall be dampned for euer Nor I doubte not but y◠suche wretches the whiche as in the honoure of Jupyter wyll not worke vpon the thursedayes wil not be ashamed at al nor yet fear to worke and labour vpon the sundaye And therefore take hede that ye earnestly do chastē as many as ye knowe that doe soo And yf they wyll not amende suffer them nother to speake nor to eate nor yet once to dryncke in your cōpanye And yf they be belongynge vnto you or of your familye scourge them that they at the leaste which remember not theyr soules health maye feare the punyshment of their bodies I my deare brethren remembring your manifolde perylles and daungers do thus tenderlye warne and admonish you yf ye then willingelye doe herken vnto me ye shal come to perpetuall ioye and lyfe euer lasting the which he vouchsafe to graunt you that with the father and the holy goste doth liue eternally So be it ¶ Of a Christen name and that a Christian shulde often tymes thinke why he is named a Christen man and why he bereth the crosse of christ in his forehead Ser. iii. I Do reioice mi moste derelye beloued brethren and do thanke God that I haue deserued to fynd you in good helth And truely my brethrē a father doth ryghteouslye not without a great cause reioyce as oft as he doth finde hys chyldren healthfull in body and deuout in the feare of God And in asmuch as the goodnes of God hath graunted me double gladenes aswell of youres as of myne owne healthe I must now open and declare vnto you the thinge whiche pertayneth and is for the vtilitie helth of your soules It is very necessary dere brethren that with all our intention and mynde we should studye to enquyre and vnderstande whye and wherefore we be Christians and why we beare the crosse of Chryste in oure foreheaddes He muste vnderstande and perceaue good brethren that we are not made Christians to be carefull for thys lyfe For as sayth y◠Apostle yf we in this lyfe onelye doo beleue and trust in god then are we of all other the moste wretched and miserable For he that doeth thynke onelye vppon this lyfe is compared and likened vnto a beast For what other thinge doe beastes care for but onelye to eate and drynke to slepe and to lyue voluptuouslye And euen such as are all they that thynke moore vppon theyr bodyes then vppon theyr soules that loue glottonye and lecherye more then iustyce or chastitie Therefore my dearely beloued yemust vnderstande and knowe that we are made christians to thynke continually vppon the eternall world reward that is to come and to labor more for the soule then for y◠bodye Our fleshe shal continue but for a fewe yeares in this wolde but oure soules yf we lyue and do well shal inherite heauen wtoute ende But yf we do euyll workes that God forbyd and labor more for bodelye pleasure then for the helth or saluation of our soules I feare me that when good men shall be receyued with the aungelles vnto eternall lyfe that we that god forbyd shal be caste headlyng into hel fyer Good brethren it is not ynoughe that we haue receyued a christen name excepte that therwith we do good christē mēs workes To hym it is ryghte profitable to be called a christiane that loueth chastitie that exchueth ebrietie that abhorreth pryde and that as very poison doth reiect enuy He is a ryghte good Christen man that stealethe not that beareth no false witnes that lyeth not that vsethe no periury that committeth no adultery
al thynges redy that he desyryd no necessitie I say but a meke wyll for there was no thing in hys soule that might offende nor nothinge in hys fleshe where of he shoulde be ashamed Thys was the honor and dignitye of man to prosper and to floryshe in the premysses And al these thinges were of God But set in honoure he vnderstode not what he was of him self that is slyme and dust a widdered lefe a drye stauke an erthely a fraile vessel a dede skinne but he waxid proude folish takyng delyte and pleasure in the heith of honor And by and by experimentinge in him selfe that he after soo loÌ„g a time was but a maÌ„ of the childreÌ„ of captiuitie he bothe wyselye consydered it and truely pronouÌ„ced it saing he that estemeth him selfe â–ª to be sâ—mwhat whan he is nothiÌ„g deceueth him selfe Wo be vnto the a wretch that euen thaÌ„ there was not that shoulde haue sayd vnto him Why art thou prowde one earth asshes Therefore with a soden conuertion and turne man through his infirmitie and wekenes founde him selfe lieng in a stable What is thys stable the worlde And that he for hys bestely similitude had nede of hay For this cause the heuenly foode man being chauÌ„ged into a best changed him selfe into beastly foode for why yâ— breade of aungelles is made hay the onely sonne of hys father the sonne of man For whithe sonne of god is made fleshe And after the mynd of the prophet al fleshe is haye Therfore the angells do eate the sonne borne of God and men do eate the sonne made hay The aungells doe liue in heuen with their breade and are blessed and meÌ„ do liue in earth with theyr haye are holy This hay certenlye gathered out of the pasture of that virgyns wome is made the refection of bestes and cattel The sonne of GOD that he might be made hay was hydden in the virgin the sonne in the starre the workeman in the worke the holy incarnation of the sonne of God hath fyrst of a liberall excellencye deliuered vnto vs this gifte and ye secundarely do dayly minister yt exhibiting it vnto vs by the powre of yâ— offyce geuen vnto you O this your powre is most excellent reuerent Truly ther is no power vnder god like vnto youre power PeradueÌ„tureye wold know it deliteth you to here more manifestly what maner a thing this great power is Wher vnto I answer To coÌ„secrate that body bloud of our Lord. Heuen ouer thys your power ouer so noble a spectakle ouer so solemne a priuelege of your dignite is astonid the earth doth maruel man doth quake treÌ„ble and yâ— angelycal highnes doth gretly reuerence it But o moste mekest Jesu how wher of chauÌ„seth this vnto vs that we worms creping vpoÌ„ the face of the erth that we I saye whiche are but dust asshes deserue merit to haue the preseÌ„t before oure handes before our eyes the which doth sit intire whole on the right haÌ„d of the father The which also in a moment of an houre froÌ„ the rysinge of the soÌ„ne to the setting therof from the north to yâ— southe are prest redy vnto al men one amoÌ„g many the selfein diuers places How is this I say Certes of no dette nor of any merite of oures but of yâ— swetenes of thy good wil for thou of thy goodnes hast prepared for the pore Man liuing is pore vnto whoÌ„ this goodnes is geueÌ„ froÌ„ heueÌ„ Truely this is a celestial indulgeÌ„ce this is a hepid vp grace this is truely a glori most excelleÌ„t a preist to hold his lorde god and delyuerynge hym to reche hym to other O new and diuyne powre by whose mistery the brede of angels life is dayly prepared for mortall men This brede by a certen excellency is called Eucharistia that is good grace For why in this sacrament is not onelye receuyd all kynde of grace but he is receuyd of whom is all grace For Christe for the saluation of the worlde was made once a salutiferus host a generall reconcilâ—ation he gaue to all sacrifices aswell to those that were before as to those that came after vertue and efficacy that by so great so excellent an host al that shuld be deliuered by it shuld be sacrifised wherof it is â—ed For whi yâ— lambe is slaine froÌ„ the beginning of the world that is to those that were froÌ„ the beginning so that bi that that is saide from the begynnynge thou shalt not determyne the time of occysion but the time of saluatioÌ„ for his deth was profitable or euer it was Fyrst was the promise afterwardes the exhibition So then he was slaine from the beginning of the worlde O most beninge Jesu thou hast grauÌ„ted vnto thy most noble spouse a dowry that thy doue at the lest shuld hold haue a most swete remeÌ„brauÌ„ce of her welbeloued Christ the dai before he should suffer prestrybid the forme of this sacrameÌ„t vuto hig discyples and exhibited the efficaci thereof that is he commauÌ„ded it to be done The prescriptioÌ„ and order of the form was in bred wine Note ye the order whaÌ„ they were yet at supper he rose vp the lord of al thinges wasshid his disciples feete theÌ„ returninge againe vnto the table he ordened the sacrifice of hys body bloud deliueringe the brede apart yâ— wine aparte Sayinge thus of the breade Receaue and eate this is my bodye And thus also of the wine Drinke ye all of thys This is my bloud the whiche in remission of sinnes shal be shed for many It is sayde it shal be shede for why euerye where it was shed vyly the whych yâ— sharpe thornes the diggyng of his haÌ„des fete with nayles and the opening of hys syde with a warlye speare thrustyng it out stroÌ„gly they vnwordly poured it out in a maner of a running water And that bloude was more pretious rare theÌ„ bawme by yâ— which oure filthynesses ar clensid And note the Chryst at that supper was yâ— geuer the gyft the feder the fode the gest and the maker of the fest the offerer the oblatioÌ„ Ye haue hard yâ— forme of the sacrameÌ„t herken now to the efficacy the communion of the body bloud of our lord We ar coÌ„federate to Jesus Christ and Jesus christ vnto vs in an vnitie inenarrable he that ereth miflesh drinketh my bloud remaineth in me I in him This is to be taken and vnderstanded of those that be good the receiue it worthely not of the euil flagitius at one table and at our lords supper Peter and Judas receyued of one brede consecrated the good vntolife the euil vnto paine The good as abenefit the euill vnto witnesse The good vnto saluation the euyll vnto death Al the whiche is hetherto fulfylled in that church and in the sacrameÌ„te of the aulter the good