we are sanctified by grace wee are made iust menne by ryghtwisnes we are made Gods children by adoption we are made heyres of the kingdome of heauen we are made fellow heyres with Christ gods sonne we are made members of Christes mistical body we are made the house and temple of God we are made the instrumentes of the holy ghost we are grafted in Christ to grow and to bring forth the fruite of sanctification and to receyue the reward of oure fruite euerlasting life All these graces almightye God worketh by baptisme as by a peculiar instrumeÌ„t for that purpose in the hartes of al infants that by the Church and in the faith of the churche be offered to God and baptised where nothinge of the infantes party dothe stop the grace of the sacrament But if he that is baptised be of age and discretion hauinge the vse of his reason it is required necessarilye of him before baptisme to haue faith repentaunce of his former noughtie liuing â–ª as Christ saith He that beleueth and is baptised shal be saued but he that beleueth not shall be condemned and as S. Peter saith Do penaunce and be euery one of you baptised in the name of Iesus Christe in remission of your sinnes and ye shall receiue the gifte of the holy ghost Wherby wee learne that the lacke of true fayth and repentaunce do stop the grace of the Sacrament that it can take no place in the hart of him that hath the vse of his reason when he is baptised and yet the baptisme is good maye not be â—â—erate geuen againe although it be vnfruitfull to the receyuer at that time tyll afterwarde he receyue by true faythe and penaunce and imposition of handes the gifte of the holy ghost Thus good people when we haue considered what we ought to thinke of baptisme and what fruite we receiue by it now our duetie is to put the same in practise all our life tyme and to lyue so that this good worke be not in vayne begoÌ„ne in vs and to shewe our selues thankefull for so great a treasure and so preciouse a Iewel geuen vnto vs and to labour and praye diligently that Gods spirite geuen vnto vs in baptisme be not driuen away by our noughty liuing but that his grace in our hartes be dayly continued and more encreased that by the vertue thereof the rightwysnes of the lawe mighte be fulfylled in vs that walke not after the fleshe but after the spirite tyl this mortal nature of ours put on immortalitie in the day of our Lorde Iesus Christ to whom with the father and the holye ghoste be all honour and glorye Amen ¶ Of the necessitie of Baptisme and the ministers of the same Ser. iii. THe necessitie of baptisme good people is knowen by the plaine woordes of our sauiour Chriâ—â— who sayde to Nicodemus that came to him in the night Except a man be borne agayne of the water and the holy ghost he can not enter into the â—â—ngdome of God Whereby wee learne that no man is incorporate to Christ and made one bodye with hym but he that is baptised if he may be baptised And S. Philippe also declaring that baptisme is a Sacrament of necessitie for saluation when he had fully taughte the Eunuch the faith of Christ whose hart was replenished and fulfilled with the holy ghost dyd not cease there but to shewe the necessity of baptisme when they came to water Philippâ— wente downe from the charyote with the Eunuch and did baptise him and let hym go And S. Peter likewise preaching the fayth of Christ to Cornelius and his family and frendes when he perceiued that the holy ghoste did inspire theyr hartes with his grace before baptisme was not content onelye with that but to declare the necessitie of water sayd Can anye man forbydde water that these men should not be baptised that haue receiued the holy ghost as we haue Therefore be a man neuer so well instructed in the knowledge of Christes relygyon yet hee beareth the burden of hys iniquitie whiche shal not be forgeuen him but when he shall come to baptisme if it maye be hadde And chyldren whiche be borne in origynall synne and therefore be the chyldren of Gods angre and dyspleasure can not be saued and deliuered from theyr synne but by the water of regeneratyon and this is true whether they be borne of faythfull parentes or vnfaythfull for what so euer is borne of the fleshe is fleshe and lyke as by one man Adam sinne came into the worlde and by synne deathe and so death came vppon all men that synned in Adam euen so by the ryghtwysnesse of one man Iesus Christe grace came into the worlde and by grace lyfe in whom many be made ryghtwyse whyche ryghtwyâ—nesse onelye they haue that haue putte on Chryste by Baptisme And yet good people it is to be vnderstande that thys generall rule hathe but twoo exceptions whyche be Martyrdome and conuersyon of the harte by fayth when Baptisme can not be hadde For Martirdome whiche is to suffer deathe for Christes cause or in the quarell of Chryste dothe supplye the steede of Baptisme both in those that be chyldren and also in those that be of age when onelye necessitie and not contempte excludeth the Sacramente as oure Sauiour Christe saythe He that confesseth me before menne I shall also confesse hym before my father whiche is in heauen and he that looseth hys lyfe for me shall fynde it so that whosoeuer can not receyue the Sacramente of regeneratyon but dyeth before for the confession of Chryste it is as muche auaylable to the remission of hys sinnes as if they were washed away by the holye fountayne of baptisme For who doubteth but that the holye Innocentes whom the wycked kynge Herode slewe for Christe are numbred among the Martyrs of God who made a good confession of Christ not by their mouthes but by sheddinge of their bloude for him Likewyse he that hathe his harte fullye conuerted to GOD by true and lyuelye faythe and can not bee baptysed in water but is preuented by deathe before is in that case excused for not hauinge Baptisme For Christe saythe He that beleueth in me shall not see deathe for euermore And where faythe is where hope is where charitye is where the full and perfytte vertue of Baptisme is there saluation canne not lacke if the Sacramente be hadde in purpose and wyll and can not be had in dede So that we see that Chyldren haue but one remedye to supply the lacke of baptisme whiche is Martyrdome and they that haue the vse of reason haue twoo remedyes bothe Martyrdome and also the full conuersion of the hart by lyuelye faythe and that onelye in tyme of neede when the Sacrament not of contempt but of necessitie can not be had And because this Sacrament is of such necessitie therefore the ministration of it is not extended to
foreheade as in the place and seate of shamefastnesse to thyntente he shoulde neuer bee ashamed to be a Christian and to folowe the doctryne and woord of the crosse whiche was an offence to the Iewes and thought foolishnesse to the Gentiles but to vs and all them that be saued it is the vertue the power and the wysedome of GOD. The same sygne also is marked vppon the chyldes eyes whereby we be taughte that he is elected and prepared to see GOD in thys worlde by true faythe and in the nexte worlde to see hym face to face in the fruition of hys glorye Hys eares be also sygned wyth the crosse declaringe that he is nowe dedycate to GOD to heare hys woorde and to learne the truthe of hys Catholyke doctryne and to obey the same in hys lyuinge and to stoppe hys eares from the hearinge and beleuinge of errour and the false doctryne of Heresie Lykewise his nose is sygned wyth the crosse to thyntente he shoulde alwayes remember to lyue so that hys doynges and woorkes bee a swete sauour to almyghtye God Moreouer his breste and mouthe be sygned wyth the crosse that by the vertue thereof he shoulde conceyue and beleue in hys harte the true faythe of Christe to his righteousnesse and shoulde with his mouth speake and confesse the same faythe to hys saluacyon without feare of anye daunger or trouble that myghte worldlye come to him thereby And laste of all hys shoulders be signed with the crosse to the intent he shoulde take vppon hym to beare the swete yocke and lyghte burthen of Goddes seruyce accordinge to the commaundement of oure Sauioure Christe saying take my yoke vppon you and learne to bee meke and humble in harte and ye shall finde quietnesse and rest in your soules After the sygne of the crosse foloweth the Ceremonye of puttinge salte in the childes mouth whereby is signified that the childe is prepared and made the salt of our lord and a swete vessel to receyue into it the salt of gods heauenly wisdome of his spiritual grace by the presēce of gods holy spirit and that all his woordes and dedes ought to be sauourye and well seasoned with the sayde heauenly wysedome and grace not putrifyed by the wormes of synne nor yet smellinge euyll by the corruption and poyson of abhominable iniquity After this like as our sauiour Christe when he healed the deafe and dombe manne he putte his fingers into his eares and with his spittle touched his mouth and saide Bee thou opened euen so after that maner the Priest in the persone of Christe doth open the eares and touche the nose of the childe that is borne spiritually deafe and dombe that he shoulde nowe begynne to heare the voyce and woorde of GOD and to obey hys mooste holye commaundementes hauynge the eares of hys harte opened to vnderstand and approue that whyche is the good well pleasinge and perfyte wyll of GOD and also that he shoulde haue discretion by the openinge of his inwarde smellinge to discerne the good smell of lyfe from the euyll smell of death and to receyue the swete sauour of Gods knowledge by the vertue of the incarnacion of Gods sonne which is signifyed by his spittle and to thinke continuallye vppon suche thynges as bee true chaste iuste holye and of good name and fame and that the power and illusions of the wycked spirite the deuyll might bee restrayned and that the grace of GOD mighte bee geuen to the childe whereby the spiritual effectes and al that is taughte and signified by these Godlye Ceremonies mighte be wrought in the childes soule The Priest with them that represent the whole Churche saye the Pater noster and make theyr mooste humble prayer to almightye GOD and in spirite and trueth do cal vppon his name and after all these thinges done without the dore of the Visible Churche whereby is sygnifyed the true Churche and misticall body of Christe oute of whiche the chylde remayneth tyll he bee baptysed at laste they enter into the Churche and bringe the childe to the fountayne of baptisme and there is made the solemne league and couenaunt betwene GOD and man First the league and vowe of the mans parte with God when he voluntarily by three solemne professions renounceth the deuyll and all his woorkes and all his pompe and pryde The pompes of the deuyll bee the vnlawfull desyres that defyle the soule as the desires of the fleshe the desires of the eyes and the ambition of the worlde He that wyll ouercome the worlde muste ouercome these three thinges whyche bee in the worlde and thereby shal he ouercome the deuyll that by perswasion of these three deceyued the worlde On the other syde the league of Gods parte wyth man is to remytte hys sinnes to receyue him as hys sonne to endue him with his holye spirite and to bringe him to eternal saluation This league and couenaunt is neuer broken of Gods parte but whosoeuer beleueth and is baptised shall be saued which promise of our sauiour Christe is euer fulfylled excepte the man breake his vowe and promise before by seruinge the deuyll and doynge his workes and so finally loose by sinne the grace whiche is geuen vnto him in baptisme After this league made the child is anoynted with oyle vppon the breast to the intent he should vnderstand when he commeth of age that the holy ghost which is signified by the oyle shoulde alwaies possesse his hart by faith and alwaies dwel in that hart by charitie as in a holye temple euer in all aduersytyes comfortinge it with the oyle of spiritual ioy and gladnes and he is also anoynted in the backe that he should vnderstand that the same faythe whiche he hath receiued into his hart oughte to be exercised with good woorkes to the glorye of god and the edifyinge of his neighbour And so is he anoynted as a champion of Christe as one that euen than entreth into the battayle of thys world to fight with the deuil and al his wicked Aungels And because Christ sayde he that beleueth and is baptysed shall be saued therefore the partye that is brought to be baptised is inquired and asked what he beleueth concerninge the holye Trinitye and all the other artycles of our common Crede and yf he bee of age and dyscretion he professeth hys owne faythe in hys owne persone withoute the whiche professyon he maye not be admytted to the holye Sacrament of baptisme And this fourme was alwayes obserued in the beginning of the church when menne of perfyte age were baptised but after that the multytude of the Gentiles were conuerted to the faythe of Christe the holye Churche prouydinge for the saluation of theyr chyldren whiche can not be saued but by regeneracion of the water and the holye ghost hathe euer vsed to baptyse them in the Sacramente of faythe that lyke as they were alyenated from GOD by an other mannes
After that they had walked and profited thus muche in the fayth they did commyt suche a synne that was able to alienate theym cleane from Christ whereof the apostle spake Beholde I Paule saie vnto you if you vse circumcision Christ will profite you nothing And againe you that be iustified by the lawe be fallen from grace Yet after these decayes of faythe after so greate falles he calleth them backe againe and with motherlye affection dothe cheryshe them sayinge Mine owne litle children whome I labour to bring forth againe as a mother doth of her child vnborne whiles that Christe be formed in you What other thinge is taughte by these but that it is possible that Christe maye bee formed and dwell in hym agayn by penaunce that hath fallen from Christ by extremitie of sinne before Almyghty GOD wylleth not the deathe of a sinner but that hee conuerte and lyue Lette vs therefore be conuerted and lette vs yeld our selues to the accomplishinge of Gods wyll For so longe as wee bee in this life how greate synnes so euer we commit it is possible to wasshe theym all awaye by penaunce but when wee shalbe taken out of thys worlde there although wee repent vs for wee shall repent very muche yet we shal haue no profyte of our repentaunce And althoughe there be gnashinge of teeth yowlynge and wepynge althoughe wee praye and crye out wyth innumerable obsecrations no man wyll heare vs no man wyll succour vs no not so much as with his fyngers end powre a litle water vpon our tonge that burneth in the flambe but wee shall heare that the ryche man hearde of Abraham that a greate wast distaunce is putte betwene vs and you so that none from thence maye come hyther nor from vs to you Lette vs therfore good brethren caste vp oure eyes to oure Lorde Iesu Chryste and lette vs lyke good and profytable seruauntes seeke hym and not dyspayre so longe as wee enioye thys lyfe by penaunce to obteyne pardone for oure synnes onelye in hell as I sayed the medycynes of penaunce wyll profyte nothing but in this lyfe althoughe it bee in the laste crooked age and in the extremitie of synne yet beleue me it wyll cure vs and bringe vs to perfyte healthe For thys cause the deuyll moueth and dothe all that he can to bringe desperation into oure mindes He knoweth full well that yf a manne doe penaunce but a lytle space be it neuer so shorte yet hys conuersion shall not bee vnfruytfull Onelye lette vs nowe begynne to dooe better Euer the beginning semeth hardest At the first steppe the waye of vertue seemeth to be harde and not able to bee commed vnto For so is the nature of all thynges all labour seemeth painefull so long as it is weyed onelye in the consideratyon of a mannes mynde But when we come to the experience of the thinge and beginne to goe throughe a lytle of the laboure than is all the feare of the gryefe dryuen cleane awaye The successe of the woorke bryngeth swetenesse and the encrease of vertue newe repayred bryngeth gladnesse to oure myndes and by and by maketh vs stronger when the hope of saluation begynneth to seme nyghe at hande For that cause the deuyll tooke Iudas oute of thys lyfe least knowynge that there was a waye to turne to saluation he mighte by penaunce refourme hys fall Therefore lette vs nowe enter the iourneye of lyfe let vs returne to the heauenlye citie wherein we be elected and appoynted as free citizens The gates of this citie desperation hath shutte but hope shall open theym and sure confydence shall make the entree large and brode When the soule begynneth to despayre of saluation it regardeth not then after what sorte or into what vice it caste it selfe it feareth to dooe or to speake nothinge that maye be contrarye to her saluation And as we see often in theim that bee madde when they haue once loste the staye of theyr ryghte mynde then they feare nothynge nor bee ashamed of nothinge but are bolde to speake and doe whatsoeuer they liste thoughe they shoulde fall into the fyre or into a depe pyt they stick not nor pull not back theyr foote euen so they that be taken with desperation are made intollerable and runne throughe the wayes of iniquitie neither shame nor feare letteth theym neyther presente miserye dothe stoppe them nor payne to come dothe affraye them onelye deathe whiche they can not auoyde endeth the execucyon of theyr malice Wherefore I moste entierlye beseche you yf there bee anye here that dispayre or bee in doubte to attayne mercye and forgeuenesse to take agayne the swete yocke of oure sauiour Iesus Christ and his light burdē and not to suffer so greate a treasure of Gods former giftes and graces vtterly to peryshe It will perishe yf we continue in synne prouokyng GOD more and more with our noughty dedes Lette vs aryse therefore nowe wythoute delaye and beleue me oure aduersary wyll flye awaye our boldenesse shall make hym affrayde the more fyerce wee bee the more fearefull wyll hee bee and GOD wyll be presente and bothe diminyshe the conscyence of oure synnes and vndermyne hys mighte and strength So shall we faythfullye serue hym here and reigne with him eternally in the next world throughe Christe our Lorde to whom be all glorye for euer Amen ¶ Againste presumption of mercye Ser. xvi LYke as penaunce is the mother of mercye and a vertue most agreable to the wyll of GOD euen so good people an vnpenitente harte is an enemye of mercye and moste repugnaunte to the fountayne of al goodnes and suche a vyce as onely can neuer atteyne forgeuenesse at Gods hande who daylye throughe hys vnspeakeable mercye prouoketh synners to penaunce whome obstynate synners delaiynge their conuersion doe prouoke to anger Manye there bee that purpose to continue styll in theyr synnes vpon hope of remission and forgeuenesse at the laste ende or in theyr olde age abusynge Goddes goodnes and contemninge hys iustice These men gooe frome euyll to worse and abuse the precious treasure of tyme by their continuaunce in synne whiche GOD graunteth to man as a specyall remedye againste sinne From this mooste detestable vyce the consideration of Goddes inestimable and infinite benefites should withdrawe vs leste our vnkindnesse dooe appeare whyche stoppeth the wayes of grace and suffreth remission to haue no entrye into our soules GOD the father hath so loued vs that to redeme vs his seruauntes he hathe not spared his onely begotten sonne God the sonne hathe so loued vs that to make vs his seruauntes he hath redemed vs not with corruptyble golde or syluer but wyth hys owne precious bloude whyche he hathe shedde forth aboundauntlye They both haue sent and geuen vnto vs theyr holy spirite God the holy ghoste who hathe endued vs wyth heauenlye and marueylous giftes by whom we haue strengthe of good lyfe lyghte of true knowledge and assuraunce that wee shall inherite the kyngedome of heauen if we conuerte from synne and continue in grace whiche conuersion God most pacientlye abydeth and most fatherly prouoketh by manye and sondrye wayes whose conception maketh cleane ours whose life instructeth ours whose deathe destroyeth
abstinence and shutteth his mercye and compassion from his neighboure that needeth is not hearde of GOD. But these three ioyned in a faythfull man together be of greate vertue and reache to heauen and there do turne away the face of God from his synnes and doo purchase gods grace for such thinges as he hath neede of as Toby saith praier with fasting and almes is good and better then to store vp treasures of gold in his cofers A man may also make satisfaction for his sinnes with repentaunce and sorowe for his synne so that God will forgeue hym all the temporall paine whiche he deserued to haue had as God forgaue Saynte Peter the sayde payne for hys great repentaunce and bitter weeping and likewyse Marye Magdalene whose great sorowe is expressed in the Gospell And because the minister of God knoweth not howe muche repentaunce and contrition the synner hath taken nor how much he ought to take for due satisfaction therfore his office is to enioyne the penitent certeine workes of penaūce for to make satisfactiō and such as the party may easely and shortly do for auoyding of grudge if it were to harde and also for auoyding of forgetfulnesse if it were to long and then to counsell and exhort the penitēt to do more penaunce and good dedes of his own good wil in further satisfaction for his sinnes al ready done and for stopping of the entrye of the deuils suggestions to sinne to come and for exercising of him selfe in vertuous occupations cōtrary to his sinnes before Wherefore good people I beseche you to care and prouide for your soules which Christe hathe preferred before hys own bloode in that he hath geuen the one to redeeme the other feare to fall into the handes of God contemne not his iudgemētes the certein knowledge of the paines due for our sins is onely reserued to God to our Lord Iesus Christ to whō the father hath geuen al iudgement wherof we may not be curious in serching but diligēt in auoyding by the worthy fruites of penaunce which be acceptable to god for two causes both for that they be good workes of theyr owne nature commended cōmaunded of god also for that they be inioyned vs to do by the authoritye of the keyes of the kingdome of heauen geuen to the church and are better accepted of god for our obedience to him and his holy Churche Let not the streytnes of penaunce feare vs nor the conscience of our synnes kepe vs backe for in many good men where synne hath most aboūded ther hath grace more abounded The suffringes and paines of this time be not equall to that faulte which is remitted to that paine which we haue deserued nor yet to that glory which is reserued for vs. As nothing is vnpossible to them that beleue so nothing is hard or painfull to them that loue where deuotion driueth them to begin and grace helpeth them to make an ende both in doing the fruites of penaunce for their sinnes past and also in doynge the fruites of vertue for encrease of rightwisenes present till God deliuer vs from all paynes and daungers of synne and geue vnto vs the kingdome which he hath prepared for vs from the beginning of the worlde through Christe our Lord to whom with the father the holy gost be all honour and glory Amen ¶ How a man should after penaunce auoy de synne and lyue well Serm. xxiiii IT is better good people to auoide sinne thē to amend sinne as it is more holsome and pleasaunt for a man with good dyet to preserue his health then after sickenes wyth daunger and griefe to recouer his helth And it is a great dele worse to fal downe again after he be fullye recouered then it was to fall first in the beginning For which cause after a man be restored again to the health of his soule by the medicine of penaunce he oughte to be a great deale more carefull and vigilant lest he fall againe to his old sicknes and by that meanes come the soner in daunger of eternall death and he ought euermore to remember the lessō of our Sauiour Christ which he gaue to the man sicke of the palsey whom he made holle which is this beholde thou art made holle go thy waies and now sinne no more least some worse thing chaunce to thee To this end how a man should auoid sinne and liue wel the most part of al the scripture is written and the most part of al sermōs be made and of no matter maye be more saide but I intende God willing at this time onely to note vnto you three or foure general pointes which if a man do remember and obserue he shall the better and with more ease auoyde sinne and keepe himselfe in grace and good lyfe First I would he shoulde do as a man doth that hath bene sicke of a great surfet and in peryll of death who when he is restored to his health again he wil diligently take heede and refuse those meates that brought him into his sicknes be forbidden him to eate vpon by hys Phisician and he wyll remember to feede vpon suche meates onelye as the Phisician prescribeth him and wil preserue his health euen so euery man and woman must doo and kepe lyke order and dyet after theyr confession for to kepe theyr soules styll in health they must remember that Christ our Phisician hath made them holle by the soueraign medicine of penaunce and hath forbidden theym all maner of sinne whereupon they surfeted and therefore they must vtterlye refuse and forsake and in no wyse eate of that euill meate by willynge and consentinge to anye synne agayne Nowe for the better auoydyng of this a man must doo thre thinges first consyder the noughtines of sinne and then when any cōmeth to his minde vncalled for let him put it away by and by and thirdly he must kepe his fiue senses well and flye from the companye of euyll person◠and occasions of synne First let him consider that sinne is so vile of it selfe that euery man dothe hate and abhorre the name of it for a man loueth not nor woulde not be called proude malicious couetous a theefe a lecher ▪ or sclaunderer and suche like And than if men did consider the very deedes of synnes they shouled see that they were muche woorse more shameful more against reason and so mē should hate the dedes of sinnes more then they do their names For this is the nature of sinne before it be done it hath some pleasure but after the dede the pleasure ceaseth and heauynesse commeth in his place and for the tyme of the doyng of sinne it maketh him no man but a beast wherby he loseth his honestye hys good name his riches his beautie his health his strength hys wytte hys reason and is made a foole a madde man an instrument of the deuyll and a very deuyll for the tyme hys soule
her in God for God And therefore maried persones be bounden if any displeasant thyng chaunce amonges them with patience to beare one an others burden and so to fulfyl the law of Christ which is charitie seking to amende that is done amysse betwene them rather by discrete and louing admonition than by furious and vnkynde correction which shalbe a cause that either partie shall take heede and beware to do any thyng that might displease the other for very loue and for feare of loosing the others fauour Thus haue ye hearde good people for what cause men and women ought to enter maryage and partlye how to lyue in the same to the pleasure of almyghty God according to the example of al holy men and the doctrine of our Sauiour Christ to whom wyth the father and the holye ghost be all glory and honour world without end Amen ⸬ ¶ Of the sacrament of extreme Unction Serm. xxx COnsideryng good people that the lyfe of man is but short and passeth awaye lyke a shadowe and that death as it is most certeyn to come to euery man so it is vncerteyne what tyme or what houre it shall come and also considering that the deuyll our ghostly enemy as he ceaseth not all our lyfe tyme with his craftie tentations to lay in wayte for vs to supplant vs and to bring vs to deadly synne and so to loose the fauoure of God our moste mercyfull father so in the time of our infirmitie whē death approcheth then I saye is hee most busye and fearce to subuert vs and wee also at that tyme leste able to withstand him our minde being thē much alienated with the payne of oure dissease and the heauines of our body which than draweth towardes corruption Therefore oure Sauiour Christe our most speciall helper and comforter in all dystresses hathe prouyded for vs a singulare and speciall good medicine whiche is the Sacrament of extreme Unction the vertue wherof is at that tyme of our infirmitie to comfort our soules whiche be wont to waxe heauye for the dyssolution of oure bodyes and also to strengthen vs wyth the grace of the holy ghost agaynst the violent assaultes and tentations of the deuyll and also to replenyshe our hart wyth gladnes agaynste the terrour of deathe and fynally to forgeue vs our dayly trespasses wherewith we haue displeased hys Maiestye such I meane as this our transitorye lyfe considering our frayltie and weakenes can not be passed oouer without and all this also is done with the assistaunce of suche godly and faythfull prayers as the Priestes of Christes Catholyke Churche doo make to almyghtye God for the sycke man at the ministration of thys Sacrament of extreme Unction Of which Sacrament Saynt Marke speaketh in hys syxte chapiter where it is wrytten that our Sauiour Christ dyd sende foorthe hys disciples to preache prescribynge vnto theym what maner and fourme they shoulde obserue in theyr progresse and then it foloweth that the disciples goyng abroade preached to the people to doo penaunce and they dyd caste foorthe manye deuylls and they anoynted wyth oyle manye sycke persones and they were made holle which thing they dydde not in theyr owne name and power by presumptiō but in the power and name of Christ as he had prescribed cōmaunded thē before to do And because in the wordes of the Euangelist is set forth playnly the visible sygne of oyle also the inuisible effect of grace annexed folowing therupō therfore the holy vniuersall church of Christ as the practise of the same the consent of the auncient wryters doo witnes vnderstand and beleue thys sacrament to be then instituted of oure Sauioure Christe Which thing the holye Apostle Saynte Iames also deliuering that to the people which he before had receyued of Christ setteth foorth more at large writing thus Yf any person be sycke amonges you let him call the Priestes of the church to be brought in and let thē pray ouer him anoynting him with oyle in the name of our Lorde and the prayer of fayth shall saue the sycke person and our Lord shall relieue him and lyft hym vp and yf he be in synnes they shall be forgeuen hym By whiche woordes we be assured that God dothe assyst the ministration of thys Sacrament and also we learne howe it oughte to bee vsed in all poyntes Fyrst he telleth to whom it ought to be ministred that is to say to Christen men or women such as haue receyued the Sacrament of Baptisme before and not to euery one of them but to such as be than visited by the hand of God with some great sycknes of the bodye and be in some perill of death by reason of the sayde syckenes and not by any other outward violence of warre or execution and not to yong infantes that haue no neede of it nor to suche as eyther for younge age or for phrenesie lack the vse of theyr reason but to such as haue knowledge and haue dominion ouer theyr own willes and being in venial synne do requyre the same either than or before as it may be presumed by theyr former will So that it is euery Christen mans dutie to requyre this Sacrament with humble request and with perfite hope to atteyn the grace and effect which is geuen by the same Secondly saint Iames expresseth to whom it apperteyneth by offyce and dutye to be minister of this Sacrament in that he wylleth the sycke man to call for the Priestes of the church For onely Priestes be appointed to be ministers thereof not as in theyr owne name and authoritie but in the name and authoritie of our Lorde Iesus Christ so that the Priest in that doynge dothe beare and represent the person of Christe and hys holy Church who besyde hys prayers doth minister the outward Sacrament of aueiling and Christ inwardly worketh the inuisible grace of the same in the soule of the party aueyled like as he vseth to do in al other sacramēts Thyrdly Saynt Iames expresseth both the matter or outward element of this sacrament and also the maner howe to vse it The matter wherein it is ministred is oyle which is a thing most conuenient to declare the effectes and graces geuen by the same The maner howe to vse it is by prayer ouer the sycke persone and by anoynting him in such places of his body as wer occasions or as it wer windowes wherby sinne is chiefely committed as the places of our fyue wittes or senses For by the eyes concupiscence couetousnes and manye other vyces enter into the soule by the eares detraction false reportes and thereupon folowing anger and enuye and suche like infect the soule by the nose delitious lyfe and muche other occasion of synne is ministred by the mouthe both in tastyng and also in speakinge that is agaynste God and hys neyghbour a man often tymes doth offend by the reynes and other partes therunto adioyninge carnall desyres and concupiscence of the
receiued by it life Iudas death to Peter it was an increase of goodnes to Iudas it was a testimonye of hys noughtynesse Peter beyng good and clene toke it for his saluation Iudas beyng a traytour and vncleane tooke it to hys dampnation The thyng that was geuen was not euil but a good thing was noughtely receiued of an euil man to his dampnation For after the receipt of our Lordes body the deuil entered into Iudas not that the deuil did despise or contemne our Lordes body but the impudent wyckednes of Iudas made entrye for the deuil to dwel there wherby we be taught that the deuil lyeth in wayte and preuayleth ouer theym that vse these secret misteries with a corrupt mynde So that Iudas as soone as he with his trayterous mynde touched the heauenly foode and the sanctified bread entred into hys cursed mouthe hys myscheuous mynde not able to beare the strength of so great a Sacrament was blowen forth like chaffe out of a barne and so headlings hee ranne to hys treason and money and so to desperation and hangynge Marke the greate mercye of oure Sauioure Christe and the madnesse of Iudas for Iudas bargained for thyrty pence to sell his mayster and Christ did minister to hym the same bloode whych he solde to thintent he shoulde haue had remission of synnes if he woulde haue forsaken his wickednes O cruell hart of thys traytour wyth what eyes could he looke vpon hym whom he had in hys mouthe to eate beyng bothe at once to Christ a murderer and a gest sellyng his maister for a litle money and loosyng God and hym selfe for euermore Euen so at this day there be in the church of God good men as Saynte Peter was and noughtye men as Iudas was The good receyue the blessed Sacrament to theyr saluation the euyll men beyng lyke dogges and swine to theyr dampnation They be dogges that vnreuerentlye come vnto it and therefore they departe in Gods hye dyspleasure For they that lyue after the fleshe and be fettered in the cheynes of synne and vyce they receyue with Iudas the traytour poyson and runne to the halter of spiritual hanging in hel beyng condemned both for theyr other manyfolde synnes and also for the contempt of Christes most precious bodye whyche in verye deede they receyue but in substaunce onelye and not in any profitable or holsome effect Osa the priest in the old testament put to his hand to the Arke of God to stay it when it was like to fall of the cart and God being displeased for his rash eÌ„terprise did smite him by by with sodayn death Where we may euidently se vnderstand how much he offeÌ„deth that rashly with a gilty coÌ„science coÌ„meth to the body of our Lord when the deuout priest was punished by death that wyth lesse reuerence then he ought to haue done did touch the Arke which was but the fygure of our Lordes body In the olde lawe it is said that if a man do eate of the sanctified meat of the sacrifice by ignoraunce his synne and iniquitie shalbe imputed vnto him for which cause S. Paul doth warne vs to come vnto this most holy sacrifice of the new testament wyth muche caution and warenes least we take it to our daÌ„nation For if ignoraunce in the old law be condemned how muche is a giltye conscience in the gospel condempned Looke howe much Christe himself passeth and excelleth the materiall temple of God whyche Salomon buylded euen so much more greuous and terrible is it to receiue Christes body in deadly synne theÌ„ to eate rashly of the sacrifices of the old lawe Therefore let no false and couetous man as Iudas let no maÌ„ that vseth simonie or vsury as SymoÌ„ Magus let no maÌ„ bearing a malitious hart to his neighbour as king Herode come to this boord of our sauiour Christ this sacrifice is spirituall meate For lyke as common meate when it fyndeth a mannes stomake full of euyll humours it doth hym no good but great hurt euen so thys heauenly and spirituall meate if it fynde a mannes hart full of iniquitie it maketh him worsse not for any faulte of the meate but by the faulte of the receyuer If he be woorthy punishment that kysseth the kynges hande wyth a foule mouthe what paine is he worthy that kisseth the mouth of the kynge of heauen with a stynkynge soule And leste men shoulde thinke that these were but vayne threatninges of Saynt Paule and other holye men and that God woulde not enter in to iudgement with theim that so villanouslye and contemptuouslye abuse Chrystes bodye Sainte Paule dothe further shewe as it were an image of Gods iudgement to come agaynste suche vnworthy receyuers declaringe how that for that same heynous fault many nowe in thys worlde are punished with sicknesse with infirmytyes with mischaunces wyth great aduersitye and also with sodaine death of the body to thyntent that the multitude should be affrayd and learne by the example of a few knowyng that god wyll not leaue the contempt of his body vnpunished and although manye escape free here yet they may be sure to be more extremely handled there bothe for abusynge Chrystes bodye and also for contempninge the example of other And these plagues of sicknesse and deathe chaunce to many because they wyll not iudge them selues nor wyll not vnderstande what it is to communycate wyth the Churche and to come to so hye and so heauenlye Sacramentes and so they suffer that whyche men that bee in a feuer bee wonte to suffer when they kyll them selues by presuâ—â—â—g to eate of holle mens meate And also these plagues chaunce because they wyll not iudge Christes body that is to saye they wyll not discerne and consider the greatnes and maiestye of this present misterye but negligentlye and contemptuously take Christes body as other common meate For if they did coÌ„sider and esteme of what excellency maiesty he were that is preseÌ„t there before them and geuen them to eate they should nede no other perswasion to make cleane their hartes and to receiue him with his most honoure and reuerence but he alone woulde cause them to take hede and to purge them selues For they would consyder that they receyue and taste vpon his body and bloud that sitteth in heauen that is honoured of Aungels that is of infynite power that made both heauen and earthe that redemed gouerneth the holle worlde that shall iudge both quicke and deade And on the othersyde they woulde consider that if God dyd geue vnto vs the heauen the sea the earth and al the riches and treasures that bee in these and yf he did send vnto vs his patriarches his prophetes his Aungels he should neither geue nor sende to vs anye thinge equall wyth thys whiche is the head of all goodnesse who spared not his onelye begotten sonne to saue vs that were hys fugytiue slaues And
our sinnes that the bytternesse of our penaunce mighte wype awaye the fylthye humour of our corrupt life from our soules The Iewes did eate their lambe standinge hauinge their stafes in their handes and in greate haste ready to flye out of Egipte euen so oughte we to stande in true faythe and good lyfe not to syt or lye in corrupt doctryne or lyuing but to haue the staffe of true hope of eternall ioyes to come in our handes to stay vs in the daūgerous iourney of this worlde that wee neyther faynte for werines nor giue ouer for cowardnes to our gostly enemies knowing that theyr iorney was but from Egipt to Iewry and our iorney is frō the earth to heauen the strong and holsome vittale of whiche iorney is this heauenlye foode of Christes body and bloode And as they were in readynes to departe out of Egipt by and by after the eating of the lambe so ought we cōmyng to this blessed sacrament to haue our liues so vp righte and pure from all synne as thoughe we shoulde euen then depart out of this transitorye worlde For looke in what state of clene lyfe aman wold auenture his soule when he dyeth let him with all diligence prouide and procure that his soule be in the same state when he commeth to communicate By this comparison ye may learne good people howe to proue iudge your selues and so to come worthely to this heauenly foode The next thing is to lerne how to iudge and discerne the body of our Lord whē we come vnto it that is to say we may not vndiscretlye negligentlye take it but we oughte to discerne Christes body from other common meates and considering the great dignitie and worthynesse of it we ought to geue honour and reuerēce due to so great a thing as is the flesh and bloode of Christ God and man not the fleshe of man one lye for than it could not geue life but the proper fleshe of Gods sonne vnited to his person in diuinitie and is therfore able to geue lyfe eternall to our mortal bodies For which cause we ought with feare reuerence and a deuoute mynde to come vnto it which beyng the same in substaūce that suffered is also the best wytnesse of Christes paynful passion Wherefore when thou doest go vp to the Aultare to bee fedde wyth thys spirituall and heauenlye meate beholde wyth fayth the most holy body and bloude of thy God honour it maruel at it touch it with thy minde take it with the hand of thy hart and speciallye drynke of it wyth the draughte of the inwarde man No man eateth worthely this flesh but he that first honoureth it with godly honour in the holye Sacrament considering that it is greate synne not to honour it seinge it is the bodye of him that made thee and wyth it redemed thee and shall by it rayse thee oute of dust and ashes for the which thou hopest to receiue heauen and the ioyes that bee therein and to bee associate to his holy angels But wher as in this sacrament there be two thynges conteyned the outwarde fourme of breade which is sene with the eyes of the bodye and the bodye and bloude of Christe whiche is seene onelye with the eyes of the soule which is fayth Therefore let euery man or woman when he seeth this sacrament in the Priestes handes direct the eye of his faythe and hys intent to honour onely that substaūce of Christ God and man whiche he seeth not with hys bodelye eyes but beleueth it moste certeinlye to be there present and let him not fyxe hys thoughte vpon the visible whitenes or roundnesse of the bread which be sensible creatures reserued ther for the vse of this mistery and may in no wise be adowred and worshipped with godlye honour but let him intend to honour the body and blood of Christ and yet not those as onely creatures but as they be vnited to the Godhead and made one person in diuinitie for onelye God is to bee honoured with godlye honoure whiche we doo when we honour Christe God and man present in the blessed Sacrament This honour specially consisteth in oure true and lyuely fayth which we haue of Christe there present which honour we declare outwardly by kneling and other reuerent behauour of our bodies protesting thereby what is our faythe and iudgement concernynge the substaunce of thys most blessed Sacrament and so we truly iudge and discerne our Lordes bodye And for further honour to be geuen vnto it when so euer we receiue it we take it fastinge before all other meates except extreme sicknes or the instant danger of death doo require otherwyse to take it when and as we maye For euer synce the Apostles time it pleased the holy gost that for the honour of so great a Sacrament the body of our Lorde shoulde first enter into the mouthe of a Christen man before all other externall meates For thys maner and custome is obserued vniuersallye througheout the holle worde And for that cause it is decreed by the vniuersall Churche of Christ that this moste honourable Sacrament shoulde bee reserued for the necessitie of theym that be sicke or absent least where as it can not bee duelye consecrate at all tymes and places of a priest not fasting the sicke folkes should die wythoute thys heauenly foode whyche is theyr strengthe and the staye of theyr passage to the next worlde Furthermore at the tyme of the receyuing of this Sacrament we ought to haue our myndes occupyed in remembryng the passion of Christe For by this sacrifice which Christ geueth to vs we know assuredly that he boughte vs wyth no worldly treasure of golde and syluer but wyth this same his moste precious bodye and bloude and by it we are prouoked to remēber alwayes his most hye benefite and therewithall continuallye to render moste humble thankes to him in deuout affection and obedient seruice according to hys good wyll and pleasure Thus receyuing the bodye and bloode of oure Lorde we oughte thankfullye to remember and confesse that oure sauiour Christ hath geuē his body to death and shed his bloude for vs knowyng that we ought agayne rather to suffer our bodyes to be slayne and our bloud to be shed for hym and in defence of hys truthe and edifyeng of his people if the case so required than to forsake or denie him or the truth of his gospell reueled by the holy ghost to the catholike churche By this good people ye knowe how to iudge and discerne the bodye of our Lord and how to behaue your selues when ye come to receyue it Now likewyse know what is your dutye to do after ye haue receiued it Ye ought to keepe and preserue your selues clene from synne rather after than before lest you commit anye thyng that might displease the presence of his maiesty whō ye haue receiued and therby be an occasiō of his
for them that bee present and communicate wyth the Priest in true faythe and deuoute affection And also the Churche offereth Chrisâ—e for the soules of theym that be departed hauynge at theyr departing the sygnes of faythe whyche be the holy Sacramentes and good woorkes and sleepynge in the sleepe of peace whyche is the peace of conscience towardes God wyth sure hope and truste of remission by Christe that is to saye for suche as in theyr lyues obteyned so muche grace of God that oure charitie and Sacrifices myghte helpe and relieue theym after theyr deathe For seeyng the soules of suche be not seperate from the Churche whyche is the kyngdome of Christe amonge the members of whyche kyngdome there is a mutuall communion of all good deedes and godlye woorkes or Sacrifices therefore the Church commendeth them to the mercie of GOD and the intercession of Christes oblation verelye beleuyng that the precious bloude of Christe as it is profytable for the saluation of the lyuinge so it is also auaylable for the absolution and perfection of them that be deade that they being for a tyme deteyned in the temporall afflictions and purgacions might the sooner by the vertue of thys blessed sacrifice be deliuered and brought to the place of light and eternall peace where nothyng entreth that is spotted and vnperfite Thyrdlye because the blessed virgin Marye the mother of God and the holye Martirs and Sayntes in heauen be also oure brethren and members of Christes Churche for the whyche Christ suffered his passion and beyng knyt to vs in one communion by the bande of perfite charitie and being careful for vs and they be sure for them selues cease not to communicate with vs in prayer and to requyre of Christ the perfection of his bodye whiche is the churche therefore in our oblation of Christes body and bloode we ioyne wyth theym and wyth honour and reuerence we remember them at oure Lordes table not to pray for them as we do for other that rest in peace but rather that they should pray for vs â–ª that we maye folowe theyr footesteppes and in all oure affayres be defended by Gods protection and that by the merytes of Christ whom we praye not to weye oure merites but to pardone our offences And laste of all in the Canon is expressed for what ende we offer Christe that is to saye in remembraunce of hys passion hys resurrection and glorious ascension most humblye beseching that God of his mercye woulde accepte him for vs and oure saluation and where as hee is for hym selfe most acceptable in his sight that likewyse he woulde accepte vs that bee hys bodye in earthe for hym that by participation of hys moste precious bodye and bloode wee myghte be fulfylled wyth all grace and heauenlye benediction Thus doth the churche offer Christ her head to GOD the father as a woorthye Sacrifice of prayse and thankes for her redemption for the hope of healthe and saluation and for all his other benefites and also it offereth him as a Sacrifice propitiatorye by the vertue of hys passion for all her synnes and offences that we in this world might lyue in peace wyth GOD and afterward be deliuered from eternal dampnation and with his elecâ—es be rewarded in the kingdome of heauen â–ª And to conclude thys Canonicall prayer the Prieste hauynge Christe Gods Sonne in hys handes before hym who is the onelye Mediatour betwene GOD and manne trustyng to obtayne what so euer hee asketh in hys name and beyng instructed by hym howe to praye to the father saythe boldlye the Pater noster in whyche prayer is conteyned all that is good and needefull for the lyfe of manne bothe temporall and eternall And so maketh an ende of the Canon And because thys is the mysterye of vnitye and peace whyche canne not be hadde but by the mercye of Christe therefore the priest turnyng hym to the Lambe of God who onelye taketh awaye the synnes of the worlde prayeth deuoutly for the peace of conscience whyche commeth by remissyon of synne and for the peace of hys affections whyche commeth by the mortification of the flesh and also for the peace of brotherlye charitye whyche is poured into oure hartes by the holye Ghoste and so taketh and geueth to the people the kysse of peace the token and testimonye of vnitye and Christen charitye The other prayers that folowe in the Masse perteyne to the deuotion of hym or theym that receyue the blessed Sacrament that they maye receyue it worthely to the profite and saluation both of body and soule and that it myght be acceptable to God for al them for whom it is offered therefore good people seyng that I haue now by Gods helpe declared vnto you as shortlye as I coulde the holle summe of all that is sayde and done in the Masse whych is all moste godlye and most comfortable perteyning al to thys ende to set foorthe the benefite of Christe and the vertue of his passion and conteynynge in it almoste all the spirituall Sacrifices of the newe lawe and the exercisies of true fayth as confession of synne inuocation of God prayer doctrine gyuing of thankes and suche other as I haue rehersed I shal most hartely require you as you are moste bounden to haue thys worke of God in such estimation as becommeth Christen men that bee members of Christes Churche redemed wyth bys precious bloude and that by vsing of this Sacrifice of the churche which is a commemoration of Christes passion moste acceptable in the syght of God and commaunded by Christe to be done of vs ye myght thereby receyue plentuous and aboundant grace and mercye bothe for you that be alyue and also for them that be departed in the faithe of Christe and in all your necessities and distresses reliefe and succour And when the consecration of the verye bodye and bloude of oure Sauiour is made by the power of his omnipotent woorde and the price of our redemption is lifted vp for you to see by faithe vnder the seuerall fourmes of breade and wyne to be adoured and woorshipped with godlye honour then call to your remembraunce howe that Christe for your saluation was lifted vp alofte in the ayre vpon the crosse to be seene of all the worlde and howe his precious bloode ranne foorthe aboundantly out of all the woundes of his bodye and then pray that God the father would looke vpon him for vs and accepte him for a full satisfaction of all our sinnes ouer and beside al that we can do and suffer and for a perfite supplieng of all our negligences and vnperfitenes and for a woorthy Sacrifice of thankes for all his benefites geuen vnto vs. And to thintent ye myghte bee more intirelye ioyned to Christe and be more replenished with his giftes and grace I woulde wyshe and exhorte you the oftener to prepare your selues to receyue corporally the blessed sacrament which is euer readye prepared for you to receyue and wheÌ„ as of reuerence you forbeare
not harden your hartes as in the daye of prouocation in the wildernes In that he sayeth this daye he meaneth all the time of our lyfe tyll we come if it so chaunce euen to the extreme age for penaunce is not weyed by length of time but by purenes of affection Haue we not red how the Leuites washed away their moste greuous sinne in the wildernesse not in a great longe continuaunce of tyme but in a lytle short houre of one day The thefe also that hong vpoÌ„ the crosse neded no longe space to enter into Paradise but so muche space suffysed hym as would serue for the speaking of a few woordes so that in a litle moment of tyme obteininge remissioÌ„ of the sinnes of his hole life did enter into Paradise before any of Christes holy Apostles What shall we say of martirs haue we not sene them often tymes in one daye yea some tymes within the space of an houre receiue the crownes of eternall rewarde wee muste therefore begyn onely and set vpon it with a manly courage and firste let vs be moued and angry with that harlot our owne luste that deceiued vs and than let vs turne our holle affection and loue to the exercise of vertue For that is it that God wylleth and requireth of vs. He seketh not that length of time but specially loketh to this if our conuersion be true and pure For whiche cause we often see that manye whiche began laste are by their faithful endeuour made formest It is not so euil to take a fal as it is to lye styl after the fall and not to rise againe and with a certeine pleasure determination of mind to walter styl in sinne at last to cloke and couer his noughty purpose of sinning still vnder the wordes of desperation Againste whom the prophet crieth out with a certeine indignatioÌ„ saying doth not he that falleth aryse againe Or is not he that is turned backeward conuerted againe If thou saye the state of our questioÌ„ is whether any faithful and Christen man if he fal may be restored again To this question I aunswer In this same that we say he fel we graunt that once he stode before he fel. No man saieth that he is fallen that euer did lye and neuer stode Yet let vs bring forth holy scripture concerning this matter if any thing be spoken eyther in parables or in playne sentences What other thinge thinke you is ment by the shepe which going astray from the other nynetie and nyne was afterwarde sought and brought home to the flock vpoÌ„ the shoulders of the shepeherde doth it not plainelye declare bothe the fall and the restitution of a Christen man For that shepe and the other nynetie and nyne were al of one flocke and vnder one pastor It fedde vpon the same pasture dranke the same water was lodged within the same fold that the other wer but it wandred a great way it strayed farre throughe the hylles and harde rockes and many croked wayes of errour yet the good shepeheard dydde not leaue it nor suffred it to perish but seketh it bringeth it home againe Not compellinge it by prickes and beating but bearing it vppon hys owne shoulders And not onelye this parable dothe shewe vnto vs the commoditie of returninge but also that other of the prodigall and ryottous sonne and that was a sonne not a straunger and brother germayn to hym that neuer went from hys father He was a sonne which is reported to haue gone to the furtheste borders of all sinne for he went into a farre countrey farre from god that was the riche man and beyng a noble maÌ„ borne was made worse than a bonde manne or slaue But yet returning home and repentinge hym was receyued into hys former state and restored to his former glory But if he had despayred and consideringe those miseries that chaunced vnto hym had bene ashamed to returne to hys father and had bidden styll in the farre strauÌ„ge countrey he shoulde neuer haue attayned these thinges that he hath but by penury and famine should haue suffred moste miserable and vnhappy death You see nowe howe great profit there is of penaunce and how greate hope there is of conuersion by penaunce The prodygall sonne receiued his former state of glorye by penaunce which his elder brother kept stil by peâ—seuerauÌ„ce Therefore derely beloued hauinge these exaumples of penaunce lette vs not continue in euyll nor dyspayre to bee reconcyled but let vs come agayne to oure Father and drawe nere to almightie GOD. Beleue me he wyll neuer turne his face from hym that turneth to hym yf wee doe not make oure selues straungers to GOD. For GOD hym selfe sayeth I am God that is nere hande and not God a farre of And agayne by an other Prophete Your sinnes sayeth he make distaunce betwene me and you If we therefore take away this wall that is to saye our sinnes that seperate vs from GOD there is nothinge that can let vs to be ioyned to god Wil you that I shewe these thinges not onelye spoken in parables but fulfilled in dedes There was a certaine man amonge the Corinthians as it semed of no small estimation Thys man had committed suche a synne as is not wont to bee done among the heathen And he was one of the number of the faythfull and familiars wyth Christe what than Did Sainte Paule cutte him from the number of them that be in hope of saluation Naye rather when he hadde suffycientlye rebuked the Corynthians for hym wyllynge agayne to declare that there is no wounde no disease whyche geueth not place and is not healed by the playster of penaunce He commaundeth hym to bee delyuered to Sathan to the destructyon of the fleshe that hys spyryte maye bee saued in the daye of our Lorde Iesu Chryste Yet he commaunded thys before he knewe anye thynge of hys penaunce but when he hadde done penaunce he sayeth let this correction and rebuke suffyse which was geuen to him of manye And he addeth more I beseche you confirme your charitie towardes hym leste Sathan haue him in full possession for wee be not ignorant of his craftie subtlenesse Also the holle Church of the Galathians after that it beleued in Christ and had receiued the holy ghost so that in spirite it did many vertues and miracles and hadde suffered muche persecution for the faythe of Chryste after all thys I saye it fell from the fayth and was restored agayne by the good exhortations of the Apostle And that thou maiest knowe that by the holye ghost they did miracles heare howe the Apostle sayeth who than gaue you the spirite and wroughte these miracles amonge you was it of the workes of the lawe or of the hearinge of fayth And agayne that they did suffer muche after they hadde receyued the fayth he declareth in this where he sayeth Haue ye suffred so greate affliction in vaine if it be in vaine
ours whose resurrection is cause and example of ours whose ascension prepareth ours whose spirite helpeth our infirmytie What obdurate vnkindenesse is thys `not to recognise these so great benefites but the more he heapeth precious giftes vppon vs the more to displease him to disobeye him and to encrease our own damnation The better he is to vs the worse to be to our selues so spitefully to abuse his mercye by making it whiche of it selfe is the cause of al our welth saluatioÌ„ to be by our prolonging the cause of our sinne the continuance in the same knowing that the time of this frayle and mortal life is but short and as it were a vapour or smoke appearing for a time and shortly vanishinge awaye and that deathe tarieth not nor manne knoweth not hys ende but as fishes bee taken with the hooke and as birdes be takeÌ„ with the nette euen so men be taken in the euyll tyme when it commeth sodeinly vpon them So that the consideringe of the certeintie of deathe whiche no man can escape and the vncerteintye of the tyme of deathe whiche god hath made vncertaine to man lest he shoulde lyue worse vnder hope of forgeuenesse shoulde bee a greate cause to moue euery man to make hast to amende hys synnefull lyfe For lyke as in the fyrmamente a starre dothe soone ryse and sodeynlye setteth againe and as a sparkle of fyre is soone quencheâ— and putâ—e out euen so endeth a mans life whâ—â— he liueth in this worlde most pleasauntlye and thynketh he shall liue many yeares and dysposeth thinges to be done by long tymes sodeynly is he caughte by deathe and at vnwares the soule taken from the bodye Therefore I praye you coÌ„sider euery man with himself where those men be nowe that not longe agoe were so holly sette vpon the worlde and geuen to satisfye the pleasures of their flesh and priuate willes Nothinge remayneth of them here but ashes and wormes Marke diligentlye what they be and what they haue bene They were men as thou arte they dyd eate drinke laughe and led their lyues in pleasures and went to hell in a moment of tyme here theyr fleshe is commytted to the wormes and theyr soules to the fyre vntill they bothe be knit together agayne and as they were felowes in sinne so to be ioyned in eternal paine What profyted them their vayne glorye their shorte mirth their authoritie of the worlde their pleasure of the fleshe theyr false ryches their greate famylye and their noughtye desires of so great gladnesse what heauynesse doth ensue out of that great wealth and pleasures they fell into great misery and tormentes What so euer happened to theym the same may happen to the beinge a man as they were For thou arte made of earth and doest liue of earth and shall returne into earth when thy last day shall come whiche commeth sodeinly perchaunce shall be to morowe It is certeine that thou shalt dye but vncertein whan howe or where Wherefore seinge deathe dothe alwayes looke for thee if thou be a wise man see that thou looke alwaies for it The iustice of god can not iudge otherwise but as our woorkes deserue For he that loueth the worlde more than God glotonye more than abstinencye lechery more than chastitie shal folow the deuill and go with him into eternall fyre and paine Whiche paines euery wise man wyll feare and so auoyde them lest by contemning of them he fall sodeinly into them Therefore remember the horrible throne of Gods iudgement whiche is compassed about with a burning floude of fyrye flambe where is wepinge and gnashinge of teeth where is outward darkenes the worme of conscience that neuer dyeth and the fyre that neuer is quenched For the fyre here consumeth and wasteth all thynges it receyueth the fyre there what so euer it receyueth once it alwaies tormenteth and reserueth it in continual payne and is therefore called a fyre vnquencheable not onelye for that it is neuer quenched it selfe but also for that it neuer destroyeth and bringeth to nought those it once receyueth The scripture saieth that sinners put on and are clad with incorruption that is to saye not to the honour of lyfe but to the eternitie of paine The violence of thys payne and the power of thys fyre no tonge can expresse For in corruptible thinges there is nothinge like that can be compared to thynges incorruptible whether it bee good or euyll Yet let vs imagyne at least some image of that fyre and paine Remember when a man is inflamed with the vehemente heate of a burnynge ague what anguyshe what torment is bothe in the bodye and soule Nowe of thys temporall payne measure howe greate the paines be whyche that eternall fyre dothe cause which the fyerye floude that runneth before the horryble iudgement seate of Christe dothe ouerflowe with his flambye waues What shall we do there What maye we aunswere There shall nothing be there but gnashing of teeth but houling and weping and late repentaunce wheÌ„ help shall cease and paines increase on euery syde nor there is no coÌ„forte any where no man shal come to our sight but onelye the ministers of paynes and the vggelye faces of the tormentours and that is mooste greuous of all there shall bee no comforte of the ayre and lyghte For rounde aboute the places of paynes shall bee outewarde darknesse and that flambynge fyre which as it hathe the nature not to consume and destroye so it hath not to geue light but it is a dark fyre and a blacke flambe to theym that remayne therein What horrible trembling what resolution and as it were a meltinge of his bodye and bowelles what rentinge of hys fleshe and members what and howe greate affliction is in all sences no speache can expresse There be dyuers and sondry facions of paynes and in euerye man and woman according to the number and greatnes of synnes are multiplied the paines And yf thou woulde saye howe can a body suffice to endure so great paynes whyche knoweth no ende of tyme Consider what chaunceth some tymes in this life and of a lytle coniecture the greate Howe sometymes we see some wasted wyth a longe disease and yet can fynde no ende of their wretched and hatefull lyfe But althoughe the body is sometyme dissolued by death yet the soul is not consumed Wherupon it foloweth that when the bodye likewise shall receiue immortalitie neyther than the soule nor the bodye canne with any paine be vtterly destroyed For in thys present lyfe it can not chaunce that the payne of the body shoulde be bothe vehement and perpetuall but the one geueth place to the other because the frailtye
prayse so are we debters to hym also for oure manifolde sinnes done against him and so are wee bounden to satisfye the iustice of God by suffering paine for the same both whiche debtes when we could not and were not able to paye our selues Christ our Lorde being the mediatoure betwene God and man by hys paynful death hath paied it for vs and hath cācelled the obligation of our debt and fully satisfied God for the synne of the worlde and hathe taken away eternal death due for the same and so hath made vs nowe able by him and in hym both to offer that sacrifice of prayse which for al his benefites we were bounden to make and also to satisfie the iustice of God for that tēporall payne whiche remayneth for vs to suffer after that the giltines of oure synnes and the paynes of hell be remitted through the satisfactiō made vpon the crosse the benefite whereof is applyed to vs by true faythe contrition not that we be able of our selues by oure woorkes or suffering to make woorthye satisfaction for the same as Christ hath done but that we are made able by Christ and in hym to dooe or suffer that wherewith God is contented and satisfied and accepteth as a satisfaction By this ye shall vnderstande good people that the satisfaction of penaunce which I haue to declare vnto you at this tyme is punyshement or affliction which a synner taketh vpon him to suffer by the assignement of his ghostlye father after the remission of his synnes to the intent he might thereby cut away the cause and sequele of his sinnes whiche remayne and also eyther clerely redeme or at lest mitigate the tēporall paynes due for the same synnes by doing of suche penall woorkes as bee contrarye to the synnes committed This doctrine of Satisfaction standeth vpō these two groundes First that when the sinne is remitted and the sinner receyued into grace and fauour with GOD againe yet oftentymes there remayneth temporall payne to be suffered for the same sinne eyther in this worlde or in the nexte And secondlye that this temporall payne may be mitigated or redemed and taken awaye by penitential satisfaction the worthy fruites of penaunce To this doctrine beareth wytnesse the trade and processe of the holle Scriptures When the people of Israell in the wyldernesse grudged against Moyses and Aaron and wold haue gone backe into Egipt againe and so prouoked God to vengeaunce Moyses prayed for the people very feruently at whose prayer God did forgeue the people their sinne yet not with standing that forgeuenes he said that he would punishe thē after this sort that neuer one of thē that came out of Egipt had not obeyed him in the wildernes should see or enter into the lande which he promised thē Wherby we learne that after the synne remitted many times there remaineth a punishmēt temporall to be suffred for the same Also king Dauid when he had taken contrition and confessed the sinne that he didde with Barsabee and for the kyllynge of her husband Urias the Prophete Nathan shewed him that God had forgeuen him his synne and that he should not dye and be dampned for it but yet he shoulde haue great and longe temporall punishment for those offences and so he had bothe in the death of his children and also in the persecution of his sonne Absalon in diuers other thinges which the Prophete tolde him And yet when the Prophet had said that his yong sonne begotten by Barsabee should dye trustyng that his humble penaunce should chaunge Gods sentence in punishinge of him by the deathe of his sonne he fell to fasting weeping praying watching and lying vpon the grounde by the space of seuen dayes and although he dydde not than obtayne the release of that punishement whiche was appointed by Goddes immutable decree yet in an other lyke offence he obteyned the mitigation of his temporall payne For when Dauid for the synne of nombryng the people had taken contrition and humbled himselfe before God confessinge his faulte the Prophete by the message of God for punyshmēt of his synne after remission gaue hym choyce whether he would haue seuen yeares hunger or three monethes warre without victory or three daies pestilēce and when he did chose pestilence whiche might as soone fall vpon him the offendour as vpon the people he did so punyshe and afflicte him selfe that God in respecte of his penaūce was satisfied and content with the plage of one day and did remit the rest Euen so Dauid in his psalmes speaking of Moyses and Aaron sayeth that God dyd heare them and was mercyfull vnto them and yet punyshed and reuenged all their inuentions and synne And the Apostle Saynte Paule teacheth vs that for the synne of abusinge the blessed body and bloud of our Lord in the sacrament of the Aultare many were punished with weakenes sicknes and corporall death and telleth vs also there the remedie howe to auoyde these paynes which is if we would iudge condempne and punishe our selues wee shoulde escape the punyshement of God for when we be iudged and punyshed of God we be but corrected whose chastisement is rather to be called an admonition than a condemnation rather a fatherly medicine than a finall punishment and destruction And therefore euery synner ought to exercise more seueritie against him selfe that iudging himselfe he be not iudged of God the contemning whereof is a meane to bee eternally condempned with the wicked worlde It suffiseth not for a man to chaunge his maners to the better to beginne a new life forsake the olde except also he make satisfaction to God for those sinnes he hath done by the sorowe of Penaunce by the mournynge and Sacrifice of an humble and contrite harte and by almes Wherby appeareth that the penaunce of a christen man sinning deadly after baptisme conteyneth satisfaction by fastinge almes prayer and other godly exercises of spiritual life not for the eternal paine of hel which with the synne is remitted in the vsing of the sacrament of penaūce or els if the sacrament can not be had in the desire of ful purpose to vse it when it may be had but for temporal payne which as the scriptures teache is not holly alwayes remitted to theim that take the grace of God in vayne True contrition and sorowe for synne taken for the loue of God whom he hath offended causeth a synner likewise to take this satisfaction punishmēt vpon him assigned by the minister of God by the vertue of the keyes committed to the Churche or sometymes voluntarelye taken vpon hym of his owne good wyll as Sainte Paule saith to the Corinthians that the sorowe which is taken for Gods sake worketh stedfast penaūce for saluation on the other side the sorow of the world worketh death For euen thys sorow which you haue takē for Gods sake saith Saint Paule to the Corinthians how muche
shall continue in rightwisnes and by the mercyful goodnes of God shall atteyne euerlastinge lyfe through the merites of our Lord Iesus Christ to whō with the father and the holy gost be al honour glory world without ende Amen ¶ Of the Sacrament of Order Serm. xxv TWo thynges good people bee necessary by the saluatiō of mā bothe by grace of this worlde and by glory of the next world The inwarde giftes of faythe charitie and hope and the outwarde Sacramentes of Baptisme Penaunce and the other lyke God that is our Sauiour and the principall cause of our saluation by geuyng vnto vs these inwarde giftes dooeth dispose and prepare the harte of man and maketh it meete to receyue grace and remission of synne and also by the receyuyng of his holy Sacramentes he induceth and bringeth into the hart of man the said grace and remission as it were water throughe a conduite or corporall health by a good and profitable medicine By these two instrumētes almightie God doth forme and make his holye churche and bryngeth vs to the knowledge of God and his sonne Christ that were before in darkenes and the shadowe of death making vs of old men and the heyres of hell and dampnation to bee newe men and the heyres with Christe in the kingdome of heauen And thus when we bee by these instrumentes incorporate and made members of Christes misticall bodye the Churche he doeth also by discipline rule vs his churche and preserueth vs in vnitie and multiplieth his manyfold graces in vs to the atteinyng of euerlastyng lyfe The inward giftes be wrought in vs that be of age by the preachinge of Gods holy woorde for faythe commeth by the hearing of the worde of God whiche faith beyng tryed by pacience in tribulation woorketh hope that neuer fayleth because the charitie of God is poured into oure hartes by the holye ghoste which is geuen vnto vs. And how shall men preache Gods worde except they be sent for the office of preaching may not be of any man vsurped by presumption but oughte to bee faithfullye vsed and practised by Gods commission of them that be for that purpose sent by God and his Churche to conuert or instructe his people For as in the bodye euerye parte or member is not the mouthe so in the churche euerye man may not be a preacher and to thintent that the Gospell of Christe and his holy woorde myghte be purely set forth without corruption and that the ministers of the deuyll transformyng theim selues into the Apostles of Christ as the deuyll theyr father is wonte oftentimes to doo should not deceiue Gods people with euerye wynde of vntrue doctrine Therefore hath Christe geuen vnto his churche not euerye man but certeyne men to be Apostles Prophetes and Preachers who vsing as it were an embassage frō Christe shoulde by his true woorde edifye his Churche and gather his people in vnitie of faith Lykewyse the grace that healeth our soules and preserueth them in rightwisnesse is not ordynarylye gyuen but by the outwarde and sensible ministration of the holye Sacramentes whiche be not alwaies effectuall geuynge that grace they signifie but whē they be in due forme ministred of such persones onely as haue authoritie from God to dooe the same for no man taketh honour to himselfe but he that is called of God as Aaron was What is so excellent as to consecrate the sacramentes of God and what is so pernicious as if he consecrate them that hathe receyued no degree of Priesthoode as appeareth by suche plages as lyghte vpon Dathan and Chore and also vpon kynge Ozias for vsurpinge the office of the Priestes by their owne authoritie vncalled of God thereto For onelye theyr ministration doeth GOD assiste as he hathe promised to whome he hath geuen power to minister the visible Sacramentes Wherefore as the Sacramentes be necessarye to mans saluation so it is necessarye for certeyne menne to be ordeyned and authorysed of God to minister the same Sacramentes faythfully and effectually to mans saluation Lykewyse when Christes Churche by the ministration of hys holye woorde and Sacramentes is gathered and collected oute of all the profane people of the worlde into one bodye to the intente that all confusion and dysorder shoulde be banyshed out of the Churche of God and that it might be by streyte disciplyne ruled and kept in order and all disobedience corrected to the edifying of the same churche as it were a great armie set in good array of battaill by order terrible to their enemies so that hell gates can not preuayle against it Therefore hath oure Sauiour Christ ordeyned in his churche certein men to be rulers and iudges in all causes which perteyne to the saluation of mans soule to whō all other persones of what state so euer they be owe obedience subiection reuerēce and temporall reliefe as to their spiritual gouernours and fathers who take cure and charge of them and shal make an accompt to God of their soules By this litle that I haue nowe sayde ye may learne good people that the publike ministration of the Gospell of Christe standeth in three pointes in the preachyng of Gods worde in the ministration of the holy Sacramentes and in exercisyng of discipline and iurisdiction whiche three shall by Gods promise and the assistaunce of his holye spirite continually bee obserued in the catholike church to the worldes ende for the edifienge and buildyng of the same Churche in grace and vertue and for weedynge out and banyshing of all errour and vngodly liuing And also ye may learne that where no man may vsurpe and take vpon him of his owne authoritte to entermedle or to minister that which perteineth to Chist without sufficient commission from him Therefore hathe Christe ordeyned this Sacrament of Order wherein grace or spirituall power is geuen to certein Christen men by the outwarde signe of imposition of the Bishoppes handes vpon them to exercise effectually the publike ministration of the Churche whereby what so euer they dooe in the Churche according to the institution of Christe and the Church is ratified accepted and allowed of almighty God Of this grace or power geuen in the Sacrament of Order writeth Saynte Paule to Tymothye whome he had ordered and consecrate a Priest saying thus Dooe not neglecte the grace whiche thou hast in thee whiche is geuen to thee throughe prophecie or the inspiration of God by imposition of handes of the order of Priesthoode And also in an other place he exhorteth Timothye to styrre vp the grace of God whiche was geuen to hym by the imposition of his handes And because this spirituall power and authoritie which is geuen to certeyne men for the edifieng of Christes churche is not hollye geuen to euery one of them but to some more to other some lesse by degrees whereby one man as his office and function is greater so is he exalted in dignitie aboue an other
remedy in this case is easyer than in the other before whiche is this that the man must chaunge his minde and consent in his harte to take that woman to hys wife as he saied before that he did and the woman likewise And this done then be they man and wife before GOD and their matrymoniall knowledge together is no lenger sinne but lawfull and good afterwarde This is the remedy in this case and there is none other Many moo cases and difficulties in this Sacrament of Matrimony I might reherse whiche the Churche of God hath fullye debated and resolued but I thinke these few to be sufficient to the laye man for vnderstandinge howe mariage ought to be ministred and contracted And notwithstandinge that the man and woman consentinge to bee man and wife and sayinge the wordes of the Sacrament be perfitely maryed together yet the marienge of them in the face of the Churche afterwarde by the ministration of the Prieste is not superfluouse but muche expedient for sondrye causes firste to thintent that this Sacramente shoulde haue that solemnitie and reuerence whiche is due to so holye a thinge instituted by our sauiour Christe him selfe for that coniunction whiche the Prieste as Gods minister dothe vs to vnderstande that Matrimonye is made by the assystaunce and working of almightye God Secondlye that the persones whiche be maried may receiue haue the fruite of the praiers and suffrages whiche be saide for them in the sacryfyce of the church and also may be partakers of the blessinge of God which is made ouer them by the priest wherby we knowe that the state of lyuing in mariage is blessed of almightie God And thirdlye it is solemnized in the Churche that it might haue the more recorde and be more allowed and fortyfied by the solemnization and that all doubtes whiche mighte be imagined againste it shoulde be put awaye Further I shal not nede to alledge vnto you at this tyme but onelye shall exhorte you to haue alwaies God his true religion before your eyes in entringe to this state of life by matrimonye whiche can not be dissolued or auoyded at the wyl and affection of man but must be kept and obserued till death departe the same For as we see by experience how vpon noughty affectionate beginninges there commeth seldome good successe so yf the beginninge of these contractes in maryage bee vsed with discretion and Godlye intent in suche forme as I haue declared vnto you where the harte and worde do ioyne together and the dede performeth that was promised and sayd before then shal these manyfold contentions breache of charitie cease the parties loue one an other in chaste loue as Chryste loued hys Churche and shal labour to bringe vp their children in the feare of God and knowledge of true religion which shalbe a great helpe and furtherance to their saluation by the mercy and merites of our sauiour Christe to whome wyth the father and the holy ghost be all honoure and prayse for euermore Amen ⸫ ¶ For what intent and wyth what affection men and women should marrye Ser. xxix AS in the contracting of maryage good people yf the ryghte forme and laudable maner therin prescribed by the holy Church be not obserued ther chaunceth often times muche contention and hatred afterward vpon the same as ye haue bene taught euen so yf thintentes of mariage and the causes that moue and prouoke men and women to bee maryed be not Godlye and honest the successe of those mariages commonlye folowe thereafter For whyche cause I intend God wyllinge to declare vnto you at thys tyme whyche causes bee nought and reproueable and whyche be honeste and Godlye For yf the intent and cause why men and women dooe marrye be not good and Godly than shall not there lyfe be acceptable to almightie God nor yet longe pleasaunte vnto them selues as experience doth many times euidently shewe A great number of folkes do marrye for one of these two causes and intentes or for bothe eyther to haue the luste and vnclenlye desire of the fleshe fulfylled or els to get worldlye goodes and riches therby Both these causes if they be chefely and principally intended by the parties which marry be very euil and vngodly Many yonge men and women doo vse to say in rebuke of other that they wyll not marrye for ryches and goodes but for good loue and yet that good loue is mooste principallye for to haue their sensuall appetyte and carnall desyre fulfylled Whiche maner of loue doth neuer long endure betwene them that so marrye but it decayeth and goeth shortly away And than suche persones beginne to mislyke one an others conditions and to waxe werye one of an other and after continuaunce and increace of that werynesse it groweth to bee so paineful and greuous that the parties wyshe them selues vnmaryed againe yea and many tymes they wyshe them selues buried and no merueyle For an euyl tree suche as is carnall concupiscence and fleshely loue can bring forth no good fruyte but such as I haue rehersed I nede not to shewe and iudge for what intent goodlye younge women marrye poore and miserable persones when they haue done amisse For they be but a smal numbre and yet they vse more vyce vnder the cloke and couer of mariage than they durst do before whē they were syngle Now againste these persones whiche after such sort and with such intēt do enterprise to marry that they do exclude God from them selues and from their mindes and do applie and geue them selues to satisfye their lustes and pleasure as horses and moyles do whiche haue no reason or vnderstandinge againste all suche persones as the Aungell Raphaell taught the good younge Tobye the deuill hath power to preuayle And althoughe almightye God of his greate mercye doth not nowe suffer the deuyl to vse his malyce againste the bodies of suche offendours as he vsed in the time of Tobye agaynste the seuen wicked husbandes of Sara the doughter of Raguell yet no doubte of it their noughtye eye doth make darke their hole bodie that is to saye their wicked and lecherouse intente dothe corrupte their soules whereby they come to the snare of the deuyll who spirituallye preuayleth againste them Moreouer the greater parte of the other people dothe marrye for the other cause that is for goodes and ryches And for this purpose man and woman doo not onelye marrye them selues but they doo also studye and labour to marrye their children and kinsfolkes to gleane and get ryches So that nowe commonlye there is no other vertuouse lyuinge honestye good conditions wisdome stocke lynnage personage beautie youth nor any thinge els so greatly regarded and considered as is worldlye goodes and possessions For if the man be voyde of vertue and discretion and lette him haue deformitie and be without personage and so forthe yet yf hee haue greate lande and goodes there shall be no faute nor lacke founde in him but
through out the world in the communion wherof as members of the same church to whoÌ„ onelye saluation is promised and prepared see that ye requyre the sayd Priests or Priest if there be but one to praye ouer you and to aueyle you in the name of the blessed Trinitie And doo not differre this till the vehemencie of your sickenes decaye your speache and memorie as it is done amonges many which peruersely vse the Priestes of the church as they vse theyr corporal phisicians neuer sendinge for theym but in the extremes when they can doo them leste good But seyng Sainte Iames willeth the sicke persone to call or send for the priest let him doo that before his will his senses his memorie and vnderstanding doo faile him when he is able to ioyne with the priest in prayer and to protest the faith and trust he hath in atteining the grace â—ffecte of this sacrament to thintent he being inwardly armed and strengthened with the same in token whereof hee is than anoynted outwardlye with the sacramentall Oyle myghte the better withstande the force of the deuill and all hys deceitefull tentations who is than more busye as it were in the extreme conflict to ouerthrow the souldiour of Christ. And then no doubt of it almightye God who is true and faythfull of hys promise will worke the effectes of grace wherof S. Iames here speaketh in that sicke person as his godly wisdome shall see moste expedient for the soule health of that person specially if he than with humilitie meekenes and gladnes of harte with a full hope and confidence in Gods mercy do geue and yeld vp his bodye and soule with all the powers of the same vnto his Lorde god his creatour redemer to be healed and ordered according to his good wil by the meane of his holy sacramentes which he hath ordeined to be to vs as spirituall medicines wherby the merites of his most blessed death and passion be ordinarylye applyed to our commoditie And he that shal doo thus maye cherefullye and wyth gladnesse of mynde departe thys wretched world with assurance and ful trust to atteyne firste the promises of grace annexed to the worthye and frutefull receyuing of hys holy Sacramentes and in the ende to atteyne the crowne of glorye and lyfe euerlastyng whyche Christ our Lord hath promised to all them that shall loue and long for hys commyng whych he graunt to vs all to whom wyth the father and the holye ghost three persons and one God beall glorye honour world wythout end Amen ¶ Imprynted at London by Robert Caly within the precinct of Christes Hospitall The .x. of February M.D.LVIII Cum priuilegio ad imprimendum solum CoÌ„cilium generale FloreÌ„tinuÌ„ Iob. vii i. Tim. i. ii Cor â–ª x â–ª Chrisost. hom v. in Mat. op imperf Hugo vic de sacra li. i. part ix cap. ii Tertull. de resur carnis Hugo viâ— li. i. part iâ— cap. iii. August in Psal lxxiii i. Cor. iii August in IoaÌ„ trac v. Aug. contra faustuÌ„ lib. xix cap. xi Mat. xxviii Math. xix Ambros. ad Ro. vi i. Pet. iii. i. Cor. x. Ephe. v. Aug. trac lxxx Ambros. de spuÌ„s lib i. cap. vi De Sacrament lib. i cap. v. Aug. lib. iii coÌ„tra pela ii epist. cap. iii. Zacha. xiii i. Cor. vi Rom. viii Rom. vii Titus iii. Chrysost. ho. ad baptiâ—â—ndos Coloss. i. Iacob â— Rom. viii Gala iii. Basilius de baptismo Coloss. iii. Ephe â–ª iiii i. Peter ii Rom. viii Tiâ—us iii. Rom. viii August lib. i â–ª cont Iuliaâ—um Marke â—vi Actes ii Iohn iii. Actes viii Actes x. Chryso in loaÌ„ hom â–ª xâ—iiii Aug. tract xiii super IoaÌ„nem Ioâ—n iii. Rom. v. Aug lib. iiii de baptismo cap. xxii â–ª Aug. lib. xii de ciui cap. vii Bernard Serm. de Innocentibus Hug. vict De Sacra Lib ii par vi cap. vii Thom. Aquin part iii. q. lvii IdeÌ„ part iii. que lx â–ª lxvi Dionisius Ateop Hier. eccl cap. ii Cypri li. i. epist. xii Marke i. Marke x. Aug. de temp sâ—r cxvi Aug. epist. cv De simbolo lâ— â–ª i. ca. i. Contra â—â—lianuÌ„ lib. i. cap. ii Aug. de eccles dog ca. xxxi Ioan. xii Luc. xi Ephes. iiii Exod. xx i. Cor. x. Exod. xii Mark viii Ezech. ix Aug. in Psal. xxx i. Cor. i. ii Corin. ii Rom. â— Mat. xi Origen hom vi iâ—a EzechieleÌ„ â–ª Marc. vii Ambros. lib. i. de Sacra cap. i. Rom. xii ii Cor. ii Col. iiii Tertul. corona milit Chrys. ho. vi ad coll Aug. simbolo li. iii. cap. i. Marc. â—vi Ambros. lib. i. de Sacra cap. i. Aug. ad BonifaciuÌ„ de baptismo Tertul. de resur carnis Eusebius Emis orat de corp sang Rom. vi Gregorius li. i. epis xli Gregorius vbi supra Aug. in Ioan. tract â–ª xxxiii Ambros. de Sacra Lib. i. cap. vii Ambros. de iis quâ— mist. initiâ— antur cap. vii Math. â—â— Maâ— xxv Aug. de simbolo lib. iiii ca. i. Iohn xv Act. ii Luc. xxiiii â–ª Act. viii Act. xix Basilius de spiritu S. cap. xxvii â–ª Dionisius Arâ—opag câ—p iiii 〈◊〉 iii. Aug. de 〈…〉 xv cap. â—xâ—i Mâ—th iiii i. 〈◊〉 ii Galaâ— v. Melchiâ—des papâ— epist. decretali Iohn xiii 〈◊〉 â–ª xvii Luke ix Mat â–ª â—iiii Luke xxii Mat. xxvi 〈◊〉 xxvi Bernard Ser. de diligendo deâ— ii Tim iiiâ— â–ª Philip. i. Act. v. Aug. de eccle dogmat â–ª ca. lii Esay xi Greg. super Ezechiel hom â—â—x i. Cor. x â–ª Eccles. x. Esay xiiii Gene. iiii Aug. ser. domini in moÌ„â—â— li. i. Proâ— ix i. Iohn iiii Eccles. ii Bernardus Ser. de sep tem donis Eccl. xxvii Rom. â—i Mâ—t. v. Aug. Ser. domâ—ni in moÌ„te li. ii â–ª Aug. de Ser. domini in moÌ„te lib. ii Mat. xxv Psal. xxxiii Eccle. vii Coloss. i. i. Cor. xv Pro. xxviii i. Tim. vi Eâ—ech xvi Iacob iii. Grego in canti cap. i Cypria de duplicâ— martirio Chryso in Mat. hom lxxâ—iii â–ª Eusebius Emesenus orat de corpo saÌ„g Mat. xxvi Mark â—iiii Luke xxii i. Cor. xi Ambâ— de Sacraâ—â—â— â–ª iiii cap. 〈◊〉 Emes ora de corpo sangu Ireneus lib iiii cap. xxxiiii Chrysost. in Mâ—t ho. lxxxiii Bernardus serm in cena domini Chrysost. de prodit Iudae In .ii. tim i. hom ii In Math. ho. lxxxiii Aug. de trinit lib. iii. cap. iiii Hesichius in leuit lib vi ca â–ª xxii Chrysost. hom xvii in Math. IoaÌ„ vi Theophi in Marke cap. xiiii Epipha in Ancoraâ—u Aug. in li. senten prospe Hylarius pontif Cyrillus in IoaÌ„ lib. x. cap. xiii Cypri li. i. epist. vi i. Cor. xi Aug. in lib. senten prospe Chrysost. in Mat. ho. lxxxiii Origenes in psalme xxxviii Theophi in capi x. ad Hebre. Ambros. offic lib. i. cap. xlviii Heb. ix Nazianzenus orat de pascha Bernardus serm de cena domini Cypri ser. de cena â–ª Chryso de sacerdotio lib. iii. Chrysost. in Mat. ho lxxxiii