geueth credyt and hee that beleueth not that it is hys verye true bodye as he sayde it was he is fallen from all grace and saluation And no manne oughte to bee in doubte of the truthe of this real presence of Christes body in the sacrament because he hathe eyther redde himselfe in certeyne holy wryters bookes or hath heard say of other that they say how in this Sacrament is a sygne or a figure or a similitude of Chrystes body For those same authours eyther in the places where they vse those wordes or els in some other places declare most manifestly theyr faythe concerning the real presence to be al one agreable with the common faythe of the vniuersall Churche of Christ. And for your better instruction in thys matter ye shall vnderstande that there be twoo thinges whiche be partes of thys Sacramente the visible formes of breade and wyne and the vnuisible body bloud of our lord Iesus Christ. The outwarde forme of that is seene is a fygure and signe of that hydden truth whyche is there conteined beleued and not sene Ye shall also vnderstand that in the Sacrament there be two graces to be considered the one is the substantial grace of Christes body there present and conteyned the other is the accidental grace onely signifyed and not conteined which is wrought in the soule of the worthye receiuour wherby he is more inwardly ioined to Christes mistical body not onely spirituallye by fayth and charytye but also by naturall and corporall participation with Christ and his church This vnity of Christes misticall body the church is as wel signified by Christes natural body there present as it is by the visible element of breade whiche as it is made one loafe of many granes so the church is made but one bodye of Christ consistinge of manie men and women And this is Christes naturall bodye in the Sacrament a figure of his misticall bodye the Churche and of the vnitye of the same And further where as our Lorde commaunded his disciples and all vs to doo the same that he didde that is to saye to consecrate and to raceiue his bodie and bloude in the remembraunce of his death and passion till his last commynge ye may thereby vnderstande that the inuisible spiritual and intelligible flesh blood of Christ in the Sacrament signifyeth and representeth the same visible mortall and palpable bodye of Christ vpon the crosse for which respect the sacrament of diuers Doctours is called a fygure or sygne Finally because all thinges that be in this present worlde be they neuer so true yet they be called figures and images in respecte of the same thinges in heauen whiche be seene as they be wythoute all shadowes or coueringes therfore like as the very oblation of Christ vpon the crosse which is a thing of most truthe is called an image in respect of that oblation whiche he the same time at al times maketh in heauen before his father where he appeareth as an aduocate for vs euen so the natural bodie of Christ in the sacrament which can not here be sene but by fayth may wel be called a figure or an image of the same body in heauen which is there seene without couer receyued by perfite fruition of al the blessed angels saintes that be ther in the kyngedome of God For here the Churche hath Christ her spouse in a sacramente and there she shall haue him without all sacrament both here and there is the truth but here it is couered and there manyfest without couer in earthe we eate the breade of angels in a Sacrament in heauen we shall eate the same bread euidentlye without a sacrament where the presence of the most hye priest shall shewe it selfe openly to all men as it is For these respectes whiche I haue rehersed no man ought to be in dout of the truth of Christes real presence in the Sacrament because of these wordes figure or signe founde in certayne authors which wordes as I haue declared do in no wyse denye the truthe of the presence but eyther they declare the secret and couered maner of it in the sacrament or they signifye the vnitye of Christes misticall body or els they bringe into oure remembraunce the passion of Christes bodye whiche is paste or the cleare fruition of the same in heauen whiche to vs is yet to come And here ye ought to marke diligentlye that I haue sayde concerninge the twoo maners of being of Christes bodye the one in heauen at the ryghte hande of hys father manyfestlye wythout all couer or Sacrament the other the same momente of tyme here in earthe amonges vs in a Sacramente to be receyued of vs for oure spirituall sustenaunce in whyche thynge wee maye not consider the nature of a mannes body but the infinite power of GOD that canne dooe wyth hys bodye what hee wyll and doth with it what he saith And because he saith euidētly that he geueth to vs his body that suffred and his bloude that was shedde therfore we ought to beleue his woorde whyche can not deceiue vs seinge that all thinges be possible to God which be vnpossible to man Christes bodie is but one and although it bee consecrate and offered in many places yet there is but one Christ in euery place being bothe full Christ here and full Christ there one bodye And where as Chryste Gods onelye begotten sonne goeth into euery man diuisiblye that receyueth him and by his flesh sanctifieth their soules and bodies yet he in his flesh remayneth hole wythout diuision in euery one beinge but one wher so euer he be by no meanes diuided And in thys miracle oure Sauioure Christe excelled Helias and all other prophetes for Helias left his mantle vnto his disciple but the sonne of God ascending left to vs his fleshe Helias ascended without his mantle him self but Christ both left hys fleshe vnto vs and ascended hauing it also with him And this is not of our desertes but of hys exceding mercye and good wyll that beinge hole in his maiestie and glory at the ryght hande of God hys father yet dothe vouchesafe the same tyme to be with vs in earth vnuisibly being but one in dyuers places not onelye comfortinge vs that be here trauelinge wyth the presence of hys diuinitie and holye spirite but also feeding and nourishynge vs with the heauenlye foode of hys body and bloud to euerlasting life This feading of vs with Christes body bloud we muste vnderstand that it is not only spiritually by faith when we remember and thinke vppon his passion and death but also corporallye with the seruice of our bodies and senses when we receiue it in the sacrament For as in the olde law the bloud of the paschal lambe was cōmaunded to be sprinckled vpon both the postes of the doore euen so the bloude of Christe our paschall
woorthely and sufficientlye tyll wee ioyne oure selues to that passion that maketh our thankes geuing acceptable in the syghte of GOD. No tounge can particularlye expresse the woorthynes and commodities of this Sacrifice of Christes passion which hath purchased for vs all pardon all grace all rightwisnes all holynes euerye good gifte and eternall saluation The action and doyng of this Sacrifice was not long but accomplished and ended vpon good Fridaye whyche was the daye when Christ dyed and he dyeth no more but liueth euer but the operation and vertue of this passion is a longe thing extended to the saluation of man from the begynning of the worlde to the laste ende from the tyme when Christe was fyrst promysed to be the Sauiour to all men tyll the tyme when hee shall come agayne in his Maiestie to be the iudge of al men And althoughe the sufferyng of hys passion was but shorte and is alreadye ceased yet the effect of it which is mans redemption and satisfaction ceaseth not and because it is applyed to euerye man that is partaker of it by lyuelye faythe in continuall succession duryng all the tyme of the holle worlde therefore Christe our Sauioure wylleth that the Sacrifice of thys redemption shoulde neuer cease but bee alwayes to all men present in grace and alwayes be kepte in perpetuall memorye For whych cause he hath geuen and committed vnto hys churche the moste cleane and pure Sacrifice of hys bodye and bloode vnder the formes of bread and wyne and hath commaunded it to be offered to God and receyued of vs in the remembraunce of hys passion tyll hys laste commyng Which thing the churche most faythfullye and obedientlye obserueth and vseth not by presumption taking vpon it self to offer that Sacrifice of our Sauiour which is farre aboue the dignitie of man but by commission and warrant of his most holy woorde authorised to offer Christ Gods sonne to God the father that is to saye to represent to the Father the bodye and bloode of Christe whyche by hys omnipotent woorde hath there made present and thereby to renew hys passion not by sufferyng of deathe againe but after an vnbloody maner not for this ende that we shoulde thereby deserue remission of synnes and delyueraunce from the power of the deuill which is the proper effect of Christes passion but that we shoulde by oure fayth deuotion and thys representation of hys passion obtayne the remyssion and grace alreadye deserued by hys passion to bee nowe applyed vnto oure profytte and saluation not that the passion of Christe is vnperfytte or needeth anye woorke of ours to be added to supplye the imperfection of it but to comforte and relieue oure imperfection that some droppe of grace maye bee drawen and broughte vnto vs oute of the fountayne of all grace and wellspring of hys passion not that wee canne applye the merites of Christes deathe as wee lyst and to whom we lyst but that we by this representing of his passion most humblye make petition and prayer to almighty God to applye vnto vs that remission and grace whyche was purchased and deserued by Christes passion before after the measure of hys goodnes to al those whose faith and deuotion be knowen vnto him So that the host or the thing that is offered both in the Sacrifice of Christ vpon the Crosse and in the Sacrifice of the Churche vppon the Aultare is all one in substaunce beynge the naturall bodye of Christ our hye Priest and the price or raunsome of our redemption but the maner and the effectes of these two offrynges be dyuers the one is by sheddyng of Christes bloud extendyng to the death of Christe the offerer for the redemption of all mankynde the other is without shedding of hys bloude onelye representynge hys deathe whereby the faythfull and deuoute people are made partakers of the merites of Christes passion and diuinitie Thus is Christe a Priest for euermore after the order of Melchisedech who in hys last supper offered hys bodye and bloud wythout sheddynge of his bloode and so taughte and delyuered to hys Apostles and theyr successours Byshoppes and Priestes the maner how they shuld offer him being the lambe of God in sacrifice for euermore to the worldes ende after the order that is to say after the ryte maner of Melchisedech vnder the fourme of breade and wyne who in old time in figure of Christ offered bread and wine did dedicate and prophecy before the misterie or sacrament of vs Christen men in the body bloude of our sauiour Wherof also spake Malachie the prophet saying that in thys oure time of the newe testament God woulde reiecte and detest the Iewes and all theyr sacrifices of brute and vnreasonable beastes and that hys name should be magnified among the Gentiles from the rising of the Sunne to the setting and that one singulare pure sacrifice without spot or imperfection should be of them offred to him not onely in one place among the Iewes but in euery place among the Gentiles which sacrifice should succede all the other sacrifices of the olde testament which were offered in the shadowe of thys to come For the Iewes in theyr sacrifices of beastes dyd as it were by prophecie declare signify before that sauing sacrifice which Christ offred vpon the crosse and the Christen meÌ„ now do celebrate the memorye of the same sacrifice of Christ that is past euen by the offeryng and receiuing of the same body and bloud that suffred passion For as Christ vpon the crosse beyng the head of all vs his misticall body the church offering there himselfe did also offer all vs that be of the churche to God the father for the pacifyeng of hys wrath and indignation agaynste our sinne so we being his mistical body do vse to offer to god the father Christ our head and by his merites do begge pardon for our offeÌ„câ—s knowing that God who spared not his onelye begotten sonne but gaue him to vs for our redemption will now denye vs nothing for hys sake that we haue neede vppon who is nowe also at the right hande of God and maketh intercession for vs. So that Christ in heauen and al we hys misticall body in earth do bothe but one thing For Christ being a priest for euermore after his passion and resurrection entred into heauen and there appeareth now to the countenauÌ„ce of God for vs offering him selfe for vs to pacify the anger of God with vs and representing his passion and all that he suffred for vs that we might be reconciled to God by him Euen so the church our mother being carefull for all vs her children that haue offended our father in heauen vseth continually by her publike minister to praye and to offer vnto god the body and bloud of her husband Christe representing and renewynge hys passion and death before God that wee thereby might be renewed in grace and receiue
synne and haue receyued the whyte lyuerye of innocencye and the badge of Christ by the impression of the holy crosse in diuers partes of theyr bodyes and so are knowen throughout the holle worlde to be the soldiours of Christ theyr Lord and Capitayne The second thing that a worldly prince doth in his warre is to prouyde that euery souldiour be able to fyght and haue harnes and weapons mete for his body both to beare of the assaultes of his enemies and also to inuade thē as cause shall requyre Euen so Christe oure heauenlye Prince hath ordeyned the sacrament of Confirmation to make vs strong able to fyght wyth our ghostly enemyes and hath armed vs wyth a seuen fold harnes that is to say with the seuē giftes of the holy gost whereby we be sufficiently preserued defended and encouraged our selues and also able to helpe and comfort oure fellow soldiours which by chaunce shall come into any distresse or daunger of theyr enemies The thyrd thing y t a worldly prince doth in his war is to forese prouide that his hole army be wel victualled furnished with plēty of holsom meate and drinke lest for hunger their strength decay and they in processe famish and die Euen so Christ our spirituall capitaine hath prouided victual for vs his soldiours both good plenty of it not meate that will perish and be cōsumed with once eating but meate that will remayne and nourishe to euerlasting lyfe that is to saye his owne natural fleshe and bloud which he geueth to his soldiours in a Sacrament vnder the formes of corporal breade and wyne condescendinge therin to our infirmitie and by that spiritual and most holsome and precious foode he repayreth all our decayes in grace and spirituall strength he openeth our eyes to see the traynes of oure enemies he swageth the rage of our inward enemie the fleshe preserueth our bodies and soules from famine and eternall death The fourth thing that a worldly Prince doth in his warre is to ordeyne ouer his holle army one chiefe lieuetenaunt if he be absent hym selfe from the fielde and vnder him officers and captaines some of moo some of fewer such men as be experte in warre who can instruct the rest in all feates of warre howe to fight and ouercome theyr enemies can set the holle armye in good araye and also can by the lawe martiall correct and punish all traytours and offendours Euen so Christ our Lord and king after he hath hymselfe ouercommed all his enemies in hys owne person and is nowe triumphinge with God the father in heauen and yet hathe his Churche in battayle and conflicte wyth theyr enemies in earth being absent by his visible presence and inuisibly and spiritually present amōg vs hath ordeined the Sacrament of Order and by that Sacrament hath elected and chosen out certein expert and connyng men to whom by imposition of handes of Priesthoode he hath geuen authorite and commaundement to instruct his soldiours in all feates of spirituall warre agaynst the deuil and to admit other into the roumes of them that dye or depart and to comfort and encourage them that be in conflict and by vnitie of fayth charitie and obedience to cause the holle army to keepe good araye and to punishe by excommunication suche as by apostasie heresye or scisme breake the peace and good order and by the discipline of this warre of the church to correct all other offenders and to receyue them agayne that will amende And of these men there be certeine degrees and orders one chefe Lieuetenaunt of the holle army which was S. Peter and now is his lawfull successour in the chayre of Christ gouerning the holle army of Christes Church here in earth and vnder hym there be in euery Prouince one Archebishoppe and in euery Citye one Bishoppe and in euerye Parishe one Priest or Curate to feede order encourage and to gouerne the holle army and euery soldiour of Christes church in euery place The fift thing that a worldly Prince doth in his warre is when his armye is assembled wel armed well victualled and well ordred and ruled by good captaines then to merche forward to ioyne in battail with his enemies in which conflicte if anye of hys soldiours chaunce to be hurt and wounded then to cause a Surgean to searche his woundes and to lay playsters and medicines vnto them that he beyng made hole myght enter into his place agayne and fyght a freshe agaynst hys enenemyes Euen so doth our Sauiour Christ wyth vs when al we be assembled into one Churche and spirituall armye by Baptisme and bee well harnessed wyth Gods graces and the giftes of the holy Ghost by Confirmation and be well vyctualled wyth the precious foodes of his owne bodye and blood in the Sacrament of the Aultare and be set in good araye and well instructed and encouraged by the rulers and ministers of his churche hauyng authoritie so to doo by the sacrament of Ordre then we be ledde by Gods spirite into the wyldernes of some good purpose or woorke there to be tempted and assaulted of the deuill For they that haue the spirit of God be not idle but occupied in some good worke which the deuill withstandeth and fighteth againste as muche as he is able to do In whiche conflicte yf anye of vs be ouercommed with euill which can not be except we wyll be ouercommed and voluntarylye suffer the deuyll to preuayle againste vs for no man synneth actually againste hys wyll yet our mercyfull Lorde wyll not see vs vtterlye troden vnder foote and slayne but if we loue to be healed and be sorye for oure voluntarye hurte and wounde he hathe prepared a present medycine and playster for vs whiche the spirituall Surgean when he hath searched the wounde by our owne confession layeth and byndeth to our sore by the Sacrament of Penaunce and so restoringe vs to our perfit health maketh vs able to enter the feelde agayne and to fighte a freshe againste our enemies The sixt thing that a worldly Prince doth in his warre is when any of his soldiours waxeth aged feble and cā fight no more then specially to cōfort him to set a watch that his enemies steale not priuely vpon him kil him when he is not able to defend him selfe And if the same soldiour hath lightly offended in any small matter and hath not at all times bene so vigilant as the lawes of warre required yet than gentlye to forgeue him and to shewe hym that honour at his death that he shalbe of al the army accompted to haue bene a faythfull soldyoure and to haue dyed in his princes fauour Euen so Christ our Lord doth wyth vs his souldiours when any of vs waxeth aged or feable by sicknes and is in daunger of bodelye death whiche deathe is the escapinge of al daungers the ende of all labours the entry to the possession of eternall enheritaunce in heauen
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
without the which no man can doo the woorke of God woorthelye and there besyde the Sacramental confession which he hath made before if his conscience did reproue him of any deadlye sinne he maketh also a generall confession of al hys synnes not excusing hys fault or laying the blame vpon God or anye other thyng but knocking vpon his brest accuseth and iudgeth hym selfe And because our deadly offences be done agaynste God and hys hole churche therefore he maketh his confession to God and to the holle churche bothe triumphant in heauen and militant here in earth requyring of God pardon and remission and requyring of the Churche ayde to ioyne with hym in prayer and as they that doo ther assist him do pray for him in his hearing so is he sure that the blessed Angels and Sayntes in heauen are of theyr aboundaunt charitie glad of hys penaunce and praye for hys pardone and amendement In the meane tyme the quere and the Priest also at the Aultar do begin the office of this ministration wyth an Hymne or Psalme or some part of a Psalme as the churche doth in al other seruice and with it he vseth an other inward sacrifice whiche is the inuocation of Gods helpe and mercie which for feruent desyre to haue his petition graunted of almightye God by the merites of Christ he repeteth it diuers times And for suche certeyne and sure confidence which he hath of Gods mercy for Christes sake he beginneth by and by after that the Sacrifice of prayse and vseth the same woordes that the Angelles praysed GOD wyth all when they brought the glad tidinges of Christes natiuitie to the world which the Priest and the quere do prosecute and continue for ioye that God hathe wrought mercyfully amonges men And then the Priest saluting and wyshyng wel to the people to styrre theyr hartes to deuotion and to ioyne with him in the common praier sayth the collect which is a Sacrifice of praier for all such thinges as the people hathe neede vpon and is called a Collecte for that the common petitions of the people be collected and gathered together in one praier and is offered and vttered onelye by the mouthe of the Priest in al theyr names whereunto the people answeryng Amen geueth theyr consent praying GOD to graunt that for all theyr saluation whych is requyred in all theyr names After these Sacrifices of Confession inuocation prayse and petitions the Priest conuerteth hys woordes to the doctrine of the people and fyrst begynneth wyth some part of the law and Prophetes or of Saynt Paules epistles wherin is shewed the true meanyng of the lawe and Prophetes preparing theyr hartes to the moste perfite and most holsome doctrine of the Gospel of Christ the spirituall foode of mens soules to thintent that suche as be not partakers of Christes body and bloode corporallye in the Sacrament maye yet by the instruction of the holye woorde of God be fedde spiritually in theyr soules by faith that like as the holye Masse is the exercise and practise of good lyuing so it might also bee the schoole and teacher of true faythe And betwene these two doctrines of the Lawe and the Gospell are sayd or song certeyne Canticles or songes of Gods prayse accordynge to the condition nature of the tyme as the Grale and Tract for the tyme of penaunce when men lament theyr synnes and myserye of thys lyfe and the prolonging of the life to come or els the Alleluya whiche is a song of Gods praise for the time of ioye and gladnesse when menne reioyce consideryng the state of theyr eternall felicity to come vsing still the olde straunge woorde wythout interpretation declaring therby that as yet they be ignorant of such ioyes as God hath prepared for them that loue him At the rehersyng of the Gospell the priest saluteth the people preparyng theyr hartes to the hearing of Gods woorde wishinge grace to be gâ—uen to them of God to receiue his word with humilitie and meekenes whiche is able to saue theyr soules And the people rysing vp and standing reuerently bareheaded declare them selues to be attent and readye to heare the Gospell of Christ and doo glorifie God that hathe vouchesafed to make theym partakers of his Gospell which is the vertue of God for the saluation of all them that beleue And the priest making a crosse vpon the boke and his forheade declareth that this doctrine is not inuented by man but reueled by God and perteyneth to the mistery of Christes crosse and oure redemption and also protesteth wyth the people that their dutie is not to bee ashamed of the Gospell of Christes crosse but to beleue in theyr hart and to confesse it wyth theyr mouth And for proofe of the same that fayth commeth by hearyng of the woorde of God by and by after the readyng and preachyng of the Gospell the Priest beginneth to professe and offer the sacrifice of faythe whiche the quere or people also professe with greate gladnesse in suche forme of words as the auncient holy fathers assembled in the first generall councell at Nyce dyd vtter theyr faythe to the confusion of all heretikes that were before them declaring that they haue the foundation of their faythe no where els but of Christes mouthe and the preachynge of hys holye woorde Here endeth the Masse of theym that be but onely learners of our faith and be not yet Christened which in olde time were not admit to be present among Christen men in the tyme of the Sacrifice of Christes bodie and blood but after the prayers and doctrine ended were secluded from the Churche but thys maner is not vsed now in the Churche because euery one is Christened beyng a childe and learneth our fayth afterward And the Priest proceeding forwarde exhorting all the people to praye dothe offer to God the matter of the consecration whyche is breade of wheate and wyne myxed with water whych be not yet consecrate but prepared to be consecrate and directinge his eye and intention to the body and blood of Christ that afterward be made present by the consecration as Christe prayed before his passion for all them for whom he suffered so the Priest before the mistical oblation saith that he offereth it to God in the honor of God and all his Sayntes for hys synnes and offences for the saluation of all that be lyuing and for the rest of all them that be departed and praieth that God would so accept it For to this ende euery Sacrifice that we make and euerye good dede that we do is intended and directed whiche they be not able to bring to passe but by the merites of Christes bloodye Sacrifice vpon the crosse And here beginning this moste holye and sacred misterie for reuerence to the holy sacrament the priest washeth his handes that no outward filthynes should seclude hym from the communion and therwithal prayeth to be
made cleane from all vncleannes of bodye and soule that in cleane lyfe he myghte performe the holye worke of God which is also a lesson to the people and to put away noughty thoughtes out of theyr hartes leaste God offended wyth theyr synfull thoughtes doo turne hys face awaye from theyr oblations and prayers And as the Prieste before exhorted the people secretlye to prayer so doth he praye secretlye hym self with muche deuotion that theyr common Sacrifices maye be acceptable to God for them and that it woulde please almyghtye God to graunt that the influence of hys grace myghte discende and sanctifie the oblations that when they be sanctifyed and receyued the heauenlye vertue and effectes of the blessed Sacrifices maye take place in the hartes of them for whom they be offered To whiche prayer when the people hathe consented saying Amen the Priest saluteth the people and wisheth well to theym and they to him agayn and he exhorteth them to lift vp their hartes to God and so to prepare theyr hartes to the Sacrifice of thankes whiche they by theyr holle consent promise to do Therefore I beseche all you good people to take heede to your promise and be ashamed to be founde lyers in the presence of God specially in the tyme of the terrible sacrifices Put away all carnall and worldlye thoughtes and thynke vpon nothynge but vpon that ye praye For the Priest in this preface of the Masse before the canonicall prayer dothe exhorte the people to lyfte vp theyr hartes to God whyche they aunswer they doo to admonish them that they ought to thynke vpon nothing but vpon God Shut the doore of your hartes agaynst the deuyll and let it be open onelye to God and let not Gods enemye enter in the tyme of prayer For thys is the subtyle crafte of the deuyll to call oure myndes from God and so to make voyde oure prayers that we shoulde haue one thyng in oure mouthe and an other thyng in our harte where as God oughte to bee prayed vnto not wyth the onely sounde of the voyce but wyth a pure intent and a vigilant mynde earnestlye thynking vppon that he prayeth For no man can woorthelye geue thankes to God that hathe not hys harte lyfted vp to God And because the true honour and woorshyppynge of God standeth in thys moste of all that oure soule be not vnthankfull to hym therefore in the moste true and syngulare Sacrifice we are admonished to geue thankes to our Lorde God whych is moste seeminge and right we shoulde doo seyng he canne not be called thankefull that ascrybeth to hym selfe that is geuen to him of God And then the priest begynneth the Eucharisticall Sacrifice of geuing thankes as a publike persone in the name of all the Churche before the consecration folowinge the example of Christe who in hys laste Supper gaue thankes to God the father and than blessed and distributed hys body and blood to hys disciples In thys geuyng of thankes by Christe oure Lorde for whose merites they be onelye acceptable he prayeth to be ioyned and associate with the Angels and Archangels and all the whole army of the blessed spirites in heauen who than doo assist the Priest and be present there in the honour of hym that is offered praysinge honoring and adouringe the Maiestye of almyghtye God and with them singeth the Hymne of the Angels and Euangelistes geuyng honour glory and benediction to the Lorde God of hostes vsing also the same woordes of prayse that the chyldren and the people of the Iewes vsed in praysing Christ when he came ryding to Hierusalem as a kyng and yet humblye vpon an Asse not to take vpon him the kyngdome and pompe of the worlde but with hys passion and deathe to redeme the worlde The rest of the Masse that foloweth is that parte whyche is called the Canon whyche is spoken in silence to declare vnto vs the heauynes of Christes passion and that the priest may the better conuert and set hys holle mynde and attention vpon the woorke of GOD and the woordes of his prayer and consecration And he vseth verye fewe ceremonies sauing onely certayne crosses vpon the hoste partelye to moue the people that stande by to consider the passion and partlye to declare that our redemption was wrought by the voluntary wyl of God the father that gaue hys Sonne for vs and also by the wyll of the Sonne that hauynge suche power of his owne soule that no man coulde take it from hym yet offered hym selfe by the holye Ghoste a cleane Sacrifice to God to purify our hartes from synne In thys Canon all inuocations all prayers and petitions be made and directed to God the father for his Soune Iesus Christes sake oure Lorde and be made to no creature neyther in heauen nor in earth but to hym and in it be expresselye declared what wee offer to hym for whom wee offer wyth whom wee offer and to what ende we offer The thing that we offer to God is Christ him selfe nothyng haue we that is perfite and pure to offer to God but Christe that is geuen vnto vs for that purpose whom we doo not nowe offer in figure as the Iewes dyd in the olde law but in verye truthe and yet in a Sacrament For what is more meete to be offered for man then the fleshe of man and what fleshe is so acceptable as the fleshe of oure Sacrifice beynge the bodye of oure priest For Christ remayneth one God wyth him to whom we offer and hath made him selfe one with theym for whom wee offer and he is one wyth vs that doo offer and he is the one and the selfe same thing that is offered So that our externall Sacrifice that perteyne nowe to the newe Testament is the innocent Lambe of God that taketh away the sinnes of the worlde which Sacrifice lyeth vpon the Aultare and is offered nowe of the priestes wythout shedding of hys bloode and is the holye breade of eternall life and the cup of euerlasting saluation Secondlye because Christe sufferynge hys passion offered hys bodye and bloude for the holle Churche bothe those that were alyue and those that were deade therefore the Church renewynge in misterie Christes passion offereth lykewyse the same body and bloode for the holle churche bothe for the quycke and the deade and that in speciall woordes Fyrste generallye for the holle Catholyke Churche of Christe secludinge all those that be oute of the Churche for no manne offereth the bodye of Christe but for them whiche be the members of Christe and then particularly for the Gouerners of the Churche and of common wealthes as for the Popes holynesse the Successour of Saynt Peter to whom Christe dydde commytte the cure and charge of hys vniuersall Churche throughoute the worlde for Byshoppes for Kinges and Princes and in especiall for suche as the Minister anye waye is bounde to praye and
of penaunce for synnes committed after Baptisme is necessary to saluation whyche is ful remission of the same sinnes And it is institute and ordeyned by our sauioure Christe when after hys gloryous resurrection and before he ascended gaue to hys Apostles Pryestes and so to other power to absolue and forgeue synners theyr synnes sayinge to hys Apostles thus Receyue the holy ghoste The synnes of those that you forgeue bee forgeuen and the synnes of those that you reteyne be reteyned that is to saye bee not forgeuen In which wordes our Sauiour Christ gaue power and authority to al priestes both to remitte sinne and also to reteyne synne and ordeyned them to bâ— iudges in his kingdome the Churche to heare and determyne all crymes and offences whyche shall be committed againste hym and his lawes Thys power our Sauiour neuer gaue to Aungelles nor Archaungelles nor to no worldlye Prince but onelye to hys Apostelles and those that haue in hys Churche the order of Pryesthode whyche power is verye greate and excellent as perteyninge to the soule of man and reachinge to heauen where almightye God ratyfyeth aboue what so euer sentence Pryestes shall geue in earthe Thys power no Priest can exercyse worthelye withoute the confession of the synner him selfe whiche is the onelye waye for the prieste to knowe and vnderstand what he oughte to forgeue and what to reteyne and not forgeue except he shoulde blyndelye and rashelye behaue him selfe in so greate an offyce forgeuinge that he knoweth not what For neyther oughte hee to bynde those that be innocente nor to loâ—se those that bee obstinate but accordinge to his office and commission to exercyse the same in bindinge and loosing after that he hath heard the varietie of the sinnes confessed For GOD doth pardon theim onelye that be truelye penitent for their offences and beginne and further purpose to amende theyr lyuinge And because the power of the Priestes is two wayes to forgeue the sinnes of some and to reteyne the synnes of other therefore our sauiour Christe gaue to them the holye ghoste that they might effectuallye execute bothe the functions and also the better discerne the one from the other and also consideringe that Christe in plaine woordeâ— affirmeth that no sinne is remitted before God in heauen whiche is reteyned and not remitted by his ministers the priestes in earth Therfore the holye catholyke Churche of Christ euen from the beginninge thereof vnderstandeth by the sayde woordes of Christe that it is necessarye by Goddes law that euery man and woman whan they haue sinned deadlye shoulde confesse theyr sinnes to a Priest if they may haue one because they can not otherwise obteyne pardone of their sinnes but by a Pryestes absolution sacramenâ—all excepte it be vnpossible for them to haue the same as when the synner woulde confesse and can not speake or can not gette a ghostly father for in suche cases God accepteth a mans good wyll and vnfeyned contrition in steede of the sacramentall confession where the Sacrament is excluded by vrgent necessitie and not by contempte of religion So that the execution of this heauenlye authoritie requireth iudgemente and discretion in the Priest to discerne what is to bee remitted what not seinge euerye sinne in euery man is not to be remytted whereunto is necessarye the knowledge of the faulte whiche can not be had of a man that seeth not the secrettes of an others harte excepte the partye being giltie declare his owne conscience and reuele plainlye hys secret offences for whiche cause the holy Churche teacheth that the same woordes that geue authoritie to Priestes to forgeue or reteine sinne the same also do inioyne and bynde al sinners to confesse their sinnes to Pryestes for the atteyninge of the saied remission Therfore it is to be beleued of all men and women that confession of deadly sinnes is to be made to a prieste by Goddes law as necessary to saluation without the whiche the necessarye Sacrament of penance can not be ministred seinge that it is the matter of the same Sacrament wherby the offendour is both accuser of himself and also witnes against him self and yet may not be his own iudge pardoning him selfe but ought to confesse his faulte not onely priuily to God to whom nothinge is secret but also wythout shame or dysdayne to him whom for that purpose God hathe vouchsafed to make his vicare delegate iudge and to vndergoo hys iudgement and sentence to the intent hys conscience maye be quieted and he fully reconciled to almighty God For men are bounden necessarylye to open their sinnes to theym to whome the dyspensation of Gods mysteries is committed for so we see that our fathers did in their penaunce seinge it is also written in the Gospell that the Iewes confessed their sinnes to Saint Iohn Baptiste and the people of Ephesus to the Apostles of whom they were Baptized Wherefore good people I exhorte you in the name of oure Lorde Iesus Chryste that thys necessary and holesome medycyne of your soules be not lightlye regarded of you but whosoeuer hath his conscience loden with the heauy burden of sinne or wounded with the darte of the Deuils tentation or infected with the poysoned coÌ„tagion of deadly sinne lette him runne without delaye to this present remedy whiche oure Sauiour Chryst hath ordeined offereth to al men lette hym go to the Phisiciane whom god hathe appointed for his soule and hath fully authorysed and instructed what to do to the healynge of the same and lette him humble and submyt him selfe not onely vnder the mightye hande of God but also to a mortall man beinge Goddes vicare and stewarde of hys mysteryes not regardinge the man for the worthynesse of hym selfe but for the dignitie of his place and administration neuer accomptinge him to be vyle whome GOD hathe vouchesafed to make hys vycare And to hym or rather to GOD before hym lette hym open hys wounde shewe hys lepre and humblye confesse hys sinne wherewith he hathe offended almyghtye GOD and wyth an humble and contryte harte require remyssyon of hys synne geuinge full confidence to the wordes of Christe and beleuynge that to be remytted wyth God in heauen whatsoeuer the Priest of what state so euer he be by exercysing of gods commission remitteth to him in earthe knoweinge that God is faythfull and neyther can deceyue nor be deceyued but alwayes assisteth the due ministration of hys Sacrament woorking the same effecte inwardelye in the soule of the true penitent that the woordes of the Pryeste dooe outwardelye to hys eare sygnyfye whiche is remyssion of all hys synnes Lette not shame stoppe this humble confession but let euery man rather bee ashamed to sinne than to confesse hys synne For as the wyse man sayeth there bee two maner of shames one that bringeth to synne an other that bringeth to grace and glorye The good shame is when a man is ashamed that hee dothe or
body For yf a man be iustelye excomunicate of hys owne iudge hauinge ordinarye or lawfull iurisdiction ouer hym he is a member cutte awaye from the bodye of Christes catholyke Churche which so long as he is in that state is dead not able to bringe forth good fruite and worthy nothinge but to be cast into eternal fyre and brente as beinge than a member of the Churche malignant He is accursed and separate from the companye and felowshippe not onelye of all faithfull people in this worlde but also of almightie God and his blessed aungels in the kingdome of heauen He is depryued of the influence of Goddes grace and the specyall protection of almightye God secluded from the spirituall communion of Christes Churche as not pertaker of the Sacramentes and of the prayers good woorkes and generall suffrages of the same and is to bee taken estemed of al good men as an Ethnicke and publicane and is also deliuered to Sathan the deuyll wherby the deuyl hath power by permission ouer him to afflicte him with al vexation and affliction corporall to thintent that by that meanes he perceiuinge the enormitie of hys lyuing may yeld and be reduced to penaunce that his soule may be saued in the day of our Lord. What christen harte can be so carelesse of hys own saluation as eyther by his wilfulnes to enter or by his obstinacy to continue in so damnable and daungerouse a state of lyuinge Whyche many men wilfully and headly fall into by disobeyinge Gods ministers and that power which is geuen vnto them by almighty God for the reformation of his people And althoughe sometimes men maye flatter them selues when they be excommunicate that they nede not to feare or regard such excommunicatioÌ„ for that they perswade theim selues in their owne opinioÌ„s either the cause to be vniuste or the processe againste them to be vnlawful and therfore shall beginne not to regarde but to contempne the said senteÌ„ce of excoÌ„munication pronounced againste them yet in the name of God I shall aduertise you al good people to beware of this poynt and not to be your owne iudges in these cases deceyuynge your selues lest by your so contemning the keies and authoritie of the Church ye runne in daunger of iust excoÌ„munication otherwyse and shall thereby make that cause to bee iuste in the ende whiche perchauÌ„ce would haue appeared to haue been not so weyghty in the begynnyng Thus good people vnderstandyng that the Prelates and ministers of Christes Churche be ordeined of God to be the Phisicianes and surgyans of your soules your duetie is to loue and obeie them not onelye when they dooe apply the sweete medycines of Gods worde and his holye SacrameÌ„tes to the diseases of your soules but also when as good Surgeanes they bynde the parties that refuse to be cured and by the censures of the Churche and strayt dâ—scipline doe cut and serche their desperate and vncurable woundes executynge the offyce of almyghty GOD that sayde by his Prophete in this maner I shall feade my shepe and I shal seke and searchâ— that is loste I shall bringe home againe that is caste awaye I shall bynde that is broken I shal saue and kepe that is fatte and stronge and I shall feade them in iudgement And lyke as I haue tolde you of your dueties towardes them in louinge and obeying them so oughte you also to honour theym as the holye Apostle Saint Paule teacheth sainge Those Priestes that execute their office and rule their people wel be worthye double honour specially those that labour in Gods worde and doctrine For the scripture sayeth Thou shalte not bynde vp the mouth of the Oxe that treadeth forth the corne and he that laboureth is worthy his wages or rewarde By whiche wordes wee vnderstande what is ment by this double honour not onelye to thinke well vpon theim to haue them in estimation to loue theim to reuerence and honour god in them for theyr woorke and offyce sake but also to succour and relieue them in their corporall lyuinge to minister vnto their necessary sustenaunce sufficientlye with a franke harte and a good wyll For who dothe goo a warrefare vpon his owne charges who feedeth a flocke and doth not eate of the milke of the same flocke They that minister vnto the people spirituall thynges as the word of God his holye Sacramentes and suche other oughte lykewise too receiue againe of the people carnall thinges For the scholer whyche is taughte and instructed in the woorde of GOD and the relygion of Chryste oughte to communycate and to make his mayster and instructour to be a partener with hym in all good thynges temporall whiche God hath lente vnto hym for almighty God hathe wylled and ordeyned that they whiche serue him in the preachyng and setting forth of his gospel should haue theyr liuinge of the gospel for the settinge forth of the same By these reasons and sayinges whyche I haue here rehersed vnto you good people out of the doctryne of the blessed Apostle S. Paule it appeareth plainelye that the payment of tythes or the tenth parte of all maner of fruites for so much as perteineth to the substaunce of theÌ„ the sustentation of Gods ministers to thintent they might holly applye them selues to gods ministerye vndiuided or without care of the worlde for their necessarye lyuinge is gods ordinaunce not onely by the instincte of nature it beinge mooste agreinge too naturall reason but also by Gods moral lawe who beynge the Lorde creator and geuer of al good thinges in token of his vniuersal dominioÌ„ as it were by a special title and prerogatiue hathe reserued the tenthe parte of the fruites of the earth to hym selfe and wyll be honoured with oure substaunce and ryches by the free oblation of those tythes to hym whyche he hathe wylled to bee geuen and conuerted to the vse sustentation of the ministers of his church For so wryteth the wyse man in all thy soule feare thy Lorde God and sanctyfye his priestes with al thy power loue him that made the and forsake not hys ministers honour God wyth all thy soule and also honour hys Priestes purge thy selfe with the free oblation of that thou hast gotten with the labour of thy handes geue vnto them as it is commaunded vnto the their portion of thy chiefe fruites and tythes Thus good people as we be debters to almighty God for his infynite and manyfold benefytes so by iust payinge of our tythes to hym we acknowledge oure imperfection his maiestie and vniuersall dominion our nede miserye his goodnes and bountyful liberalitie which is accordinge to our dueties a geuinge of thankes for the same and accepted of him as a payment of our debtes for his benefytes through the merytes of his onely soÌ„ne Iesus Christ our Lord. And thys honour in ministringe to the Priestes of Christes Church for theyr lyuinge as I haue saied before
then could not a man be sure of whō to receyue and should alwayes be in doubte of the vertue of that he receyueth which no man maye be And althoughe the true Sacramentes of Christ may be ministred and receiued out of the Catholike Churche among heretickes and scismatikes yet they can not be profitable to the receyuers vntill they come agayne to the vnity of Christes Catholike Church Wherefore good people let euery man and woman that desyreth to bee made holle from hys synne or to bee preserued or sanctifyed by Christe and to be pertaker of hys blessed passion prepare hymselfe wyth all reuerence and humblenesse of harte to receyue these most holye Sacramentes in suche fourme and for suche purpose and intent as oure Sauioure Christe and hys blessed Spowse the holye Catholyke Church haue appoynted and ordeyned seynge that otherwyse to mysorder and abuse theym or wyllfullye to denye or refuse theym is to denye or refuse Christe that made theym oute of whose bloodye syde they came foorthe and also to denye or refuse the benefyttes of hys death and passion which by them be applyed and be brought into our soules As the reuerent and worthy vsing of them is the meane to grace and saluation so the misusing or contempt of theym is heynous and detestable sacrilege because with out them no religion can be perfyt whiche perfitnes euery man is bounden to procure with al his diligence duringe the time of this present life that at thend therof he might enioye lyfe euerlastinge to the whiche he brynge vs all who hath so derelye boughte it for vs to whom be all honour prayse and glorye worlde without end Amen ⸫ ¶ Of Baptisme Sermo secundus BEcause the holye Sacrament of Baptisme is the firste gate or entrye into the Churche of Christ and the grounde of all the other sacramentes whych can not be geuen to anye but to suche as be baptised before therfore good people I shall now begyn wyth Baptisme and declare vnto you what ye ought to thinke of it and what fruit ye receyue by it Firste it is to be knowen that oure Sauiour Christ did institute and ordeine this sacrament when after his resurrection appearynge to hys disciples he sayde to them All power in heauen and in earthe is geuen vnto me go ye therefore and teache all nations and people baptising them in the name of the father and of the sonne and of the holye ghost and teaching them to keepe and obserue all thinges which I haue cōmaunded you and I am with you alwayes to the worldes end By whyche wordes of our Sauiour Christ we learne that power is geuen onely to him to institute and ordeine sacramentes which the churche receyuing of him and of his spirite doth faithfully delyuer vnto vs to be obserued and vsed And also wee learne that the forme and maner of baptisynge is to do as he commaunded and in so doyng to saye these wordes I baptise the in the name of the father and of the sonne and of the holy ghost And we learne also that Christ doth by his promyse assist the doyng of his minister and woorketh the same effectes by Baptisme when it is duely ministred of a man as if he did minister it himself And last of al we learne that Baptisme is not an ydle ceremonie but that euerye person which is baptised and beyng of age and discretion oughte to bee taughte before the faythe of Christe and to beleue the same and than after Baptisme ought diligētly to obserue and keepe all thinges whych Christe hathe commaunded And if they that be baptised be infants or other wyse can not beleue themselues lacking the vse of theyr reason seyng our Sauiour Christ sayd that children perteyne to the kyngdome of heauen and the doore into the kingdome of heauen is baptisme at which doore no person can enter in ordinarily but such as be borne agayne of the water and the holy ghost therfore suche be offered to be baptised in the fayth of the church and in receyuing Baptisme they are made faythfull by the sacrament of fayth but of thys thyng I shall God wyllinge speake more an other tyme. Secondarilye it is to be vnderstanded that Baptisme oughte to be ministred in water as Christ hath ordeined and in no other licour and that is because Baptisme is a sacrament of necessitie and water is a cōmon element throughout the whole world and therfore it is ordeined to be ministred in water that no man might excuse hymselfe for lacke of matter and so come in daūger of dampnation for lack of Baptisme And also it is ordeyned to be in water for sygnification of theffect that men mighte learne in this Sacrament as they do in all other by the propertie of the element what is the vertue and effect of the same that lyke as water washeth awaye the spottes of the body so baptisme wassheth awaye the sinnes of the soule and also because the generall floode in the time of Noe and the red sea through whiche Moyses and all the people of Israell went and thereby escaped the daunger of king Pharao that persecuted theim were figures of baptisme therefore it is ordeyned to be in water that the truthe myght agree with the figure and gods people might be nowe saued from the deuyll and drowning in deadlye sinne by the water of regeneration ioyned wyth the worde of lyfe as Noe and his chyldren were saued by the water of the floode hys ship and as Moyses wyth Gods people were saued from the sword of Pharao by the water of the red sea and the cloude Yet the grace that is ministred in the water procedeth not from the nature of the water which without the worde of God is but onely water styll but it procedeth from the presence of the holy ghost that descendeth vpon the water and doth consecrate the water and by it doth washe and purifye the soule Thyrdlye it is to be knowen that a man by the vertue and efficacie of Baptisme truelye ministred and receyued is washed from all kynde of synne indued wyth Gods holye spirite appareled wyth Christe and hys ryghtwysnesse and is made with Christ an inheritour of the kyngdome of heauen First baptisme washeth away all synnes in thoughtes in wordes and in deedes both oryginall synne and actual or personall sinne which be done either of ignoraunce or knowledge both the sinne it self and the giltynes therof and also the eternal payne in hell due for the same as the prophet sayth In that day of Christ there shall be a fountaine set open to the house of Iacob and to all the inhabitauntes of Hierusalem for the washinge away of sinnes And Saint Paul sayth to the Corinthians that they were greate and haynous sinners but now they be washed they be sanctifyed they be iustified in the name of oure Lorde Iesus Christ and in the spirite of our God and that there is no dampnation
to saye to shewe reuerence to our superiours to shew conformitie to our equalies and to shew reliefe in word and dede to our inferiours Out of this roote of pitie springeth the Godlye vertue of mekenes for he that is wel affected towardes the seruice and honour of God and studious to do his duetie towardes all degrees of men shall shew him selfe to be not heady styffenecked enuious but meke gentle and tractable not resisting euyll but with good ouercomming euil therfore this meke man may wel be called happy which by gods promise shal inherit possesse the land of y e liuing And if this gift of pitie or the vertue of mekenes chauÌ„ce to decay or be lost by the enuy of the deuyl than let him pray the effect of the second petition which is O father let thy kingdome come either to vs that we may be as thou art and teacheth vs to be humble and meke in oure owne hartes so haue the who is eternal rest dwelling in our soules or els let thy kingdome come froÌ„ heauen to earth in the clerenes of the glorious comming of our lorde Iesus Christ wheÌ„ the meke men shal heare him cal the blessed people of his father to his kingdome and therfore shal reioice be glad for euermore The third bolt that the deuil shooteth against a man is yre for of enuy groweth yre when he enuyeth his equall or superiour vpon a small occasion eyther geuen or taken he is stirred to indignation malice swelling of mind and euil lookes or els to chyding and brauling and so in processe to iniury vengeaunce or murder Wherin appeareth hys greate folye For noughtye anger resteth no where but in the bosome of a foole because it is great folye to thrust a sworde through his owne hart to thintent he mighte hurt the coate of hys enemy which thing euery angry man doth that vsurping the office of God seketh to reuenge his own quarel thus the deuil as he by pryde robbed him of his loue to god by enuy of hys loue to his neighbour so now by yre he robbeth hym of the loue of him selfe Against this fyery darte of the deuyll the holye Ghoste hath armed vs with the gift of knowledge whereby we knowe howe to walke vprightlye and without offence in the middes of this wicked generacion also that we should behaue our selues to theym that haue by wrong done vs iniury as we would do to sicke folkes children or mad men of whome both their parentes and other frendes and phisicions often tymes wyll suffer dyuerse iniuries tyl their youth or infirmitie be gone away Out of this gifte of knowledge springeth the vertue of mourning For when we know in what miseries we be wrapped in what a greate heape of euyls be round about vs which we of ignorauÌ„ce desyred as good thynges and profitable for vs than we fall to mourninge and lament the lack or prolonginge of the verye true and eternall goodes and ryches that bee stored vp for vs in heauen and begynne to sette lytle by those vaine and transitorye thinges whyche we estemed as good in earth For which cause our Sauioure Christe estemeth vs happye that so doe mourne and hath promysed vs the comforte of the holye ghoste that for contemninge these temporall thynges here we shoulde enioye eternall gladnesse in heauen And for restitucion of this gifte and vertue when it decayeth or is lost by vs we maye praye the third peticion that Gods wyll myght be done in earth as it is in heauen that when oure fleshe as earth and the desyres of it dooe in all thinges without rebellion obeye oure spirite the lacke of whiche obedience is the cause of oure mourninge as the hauinge of it is the perfourmaunce â—f Gods wyll in earth than we myghte haue this promysed comforte presently in our hartes as a pledge of that gladnes which is to come The fourth darte of the deuil is ydlenes and slouthfulnes when he tempteth a maÌ„ to esteme the fulfyllinge of Gods commaundementes eyther vnpossible or very harde and paineful and so to forbeare the doing of his duty or to be werye in the beginning and sadde euer after Agaynste this darte the holye ghoste hathe armed vs with the gifte of fortitude and strength and thereby perswadeth vs to thynke Gods commaundementes not to be heauy or greuous but to be a light burden and swete yoke and encourageth vs to set vpon that worke whiche is excellent and worthye praise and for auoyding of fayntnes or werynes he kyndleth oure hartes wyth hys loue to continue stedfaste and immoâ—uable from the hope of the Gospell increasing in good workes and knowinge that oure labour is not in vayne in Christe Oute of thys gyfte commeth the vertue whiche is called the hungre and thrist of rightwysnes whyche consisteth in true fayth and perfyte obedience to Gods lawe the earnest and vehement desyre whereof causeth a man to be moued neither wyth the flatterie nor aduersitie of this worlde nor to be sadde when he dothe well but to hope as a Lyon and not to geue place to hys aduersarye Therfore seinge that fortitude is the gift of the holy Ghost wherby they be happy that be hungry and thristy that is to say greedy and desirous of ryghtwysnes because they shall be made ful with the meate of Christ whiche is to do the wyll of hys father and also with that drinke which causeth a fountayne of water to be in theym springinge vp to euerlastinge lyfe if at anye tyme we lacke these vertues or be slacke in vsynge of theym than lette vs praye that oure daylye breade may be geuen vnto vs thys daye by vertue whereof we beyng susteyned and made stronge myghte come to that perfyt fulnesse and satietie whyche shall admitte no hunger or thyrst any more euer after The fyft darte of the deuyll is couetousnesse for when he perceyueth a man encouraged to do good and serue God by the gift of fortitude and strength he laboureth al he canne to turne that his constancie and strengthe to a wronge ende that is to saye from the fulfillinge of Gods law and mainteyninge of his truthe to the greedye and vnsatiable appetyte of fulfilling the desyres of the worlde and to the mayntenaunce of vyce and errour and tempteth him further to be obdurate and stony harted in vnmercyfulnes and so in processe for hope of gayne not to regarde crafte deceipte violence or treason Againste this darte of Couetousnesse the holye Ghoste armeth vs with the gift of counsell that oure courage and strengthe maye be stayed and dyrected to the right ende that is to saye to the contempte and despisinge of the vanitye of thys worlde and not to truste in the vncertayntye of riches but to trust in the liuing God and to do good to all we can and to be riche in good woorkes beinge readye to geue parte of that God hathe sent and to
at this time is verelye and reallye present the true bodye and bloude of oure Sauiour Christ which suffered vpon the crosse for vs and is receyued there corporallye by the seruices of our mouthes not in the same forme of his body as it was vpon the crosse but in the formes of our dayly and special nutrimentes of breade and wyne the substaunce of which bread and wyne is conuerted and chaunged into the substaunce of Chrystes bodye and bloude by the omnipotent and secret power of his woorde assistinge the due administratyon of hys mynister This merueylous and heauenly doctrine is not inuented by mans wytte but reueled by Gods spirit in his holy scripture and taught vs by the mouth of our Sauiour Christe who instituted thys holy Sacrament in his last supper sayinge to his disciples take eate this is my bodye whiche is geuen for you this is my bloude of the new testament which is shed for many and for you in remission of sinnes Of these words the like which be written in the gospels of S. Marke S. Luke and in the epistle of S. Paul to the CorinthiaÌ„s the holy catholike church hath euer from the beginning vnderstaÌ„ded and beleued that after the speaking of those words by Christ or by his minister in his person sufficientlye authorised so to do by his commaundement is made present the naturall body and bloud of our sauiour Christe there to be receiued of his faithfull people to the increase of all grace and immortalitie bothe of bodye and soule For the Churche estemeth these to be the working wordes of God makinge the thinge to be as it was not before and not as the wordes of onely man whiche can onelye declare the thinge to be as it is before For yf Christes word be of such streÌ„gth that it can make thinges to be that were nothing before how much more hath it strength to make a thinge that was before to be chaunged into an other thynge that it was not Like as the heauen was not the earth was not yet he said the worde and they were made euen so the sacrament before the consecration was not the bodye of Christe but after the consecration it is now the body of Christ for he hath said the word the thinge is made And he that is the author of the gift is also the wytnes of the truth of the same gift so that our fayth in this thinge is grounded not in mans reason or sense but in the almighty power of gods worde For if Christ the speaker of this word were not Gods sonne and the woorde of God by whom all trees and herbes doo bringe foorth fruite it could not be certeine to vs that this blessed and sanctified breade of the Sacrament were Christes bodye and the cuppe of his bloude Therefore seing that he hath sayde this is my body this is my bloude who can neyther deceyue nor be deceyued let vs without all doubte stedfastlye beleue it to be so and looke vpon it wyth the eyes of our vnderstandinge For our faith in this matter is induced by hys onelye authorytie and not by our wytte whose wordes require necessarily our fayth and in no wise do admitte our reason they require a simple beleuer and reproue a wicked reasoner so that we must beleue simply that we can not serche profitablye wherefore lyke as wee maye not curiouslye serche howe it is done so we maye not Iewishlye doubte whether it be done but reuerently prepare vs to receyue that by faith we are sure is done And furthermore the holy Churche estemeth those wordes of Christ this is my body this is my bloude to be the formall wordes of a sacrament of the new Testament workinge inwardly the same grace that is signified outwardly whiche is the propertâ—e of euery sacrament of the newe Testamente whereby they differ frome the other shadowes of the olde Testament And because the grace that is signified by these formall wordes is the very bodye and bloude of Christe him selfe the author and fountayne of all grace therfore we must certeinly knowe by fayth that God assistyng the due ministration of thys Sacrament according to his promise doth inwardly woorke in the holy Sacrament the reall presence of his saied bodye and bloude It is not the power of the priest being a man that in the creatures which be set vpon the aultare to be consecrate causeth the body and bloud of oure Lorde to be made present but it is Christ himselfe that was crucified for vs. The wordes be pronounced by the mouth of the prieste as hys mynyster but the oblations be consecrate by Gods power and grace who is now there present and sanctifieth the creatures and chaungeth them by the inuisible working of the holy ghost which miraculous chaunge must be imputed to Christ who by hys woorde worketh this his presence aboue the reache of mans carnall vnderstandynge And we ought to thinke of this consecration farre aboue the consecration of other thinges For other thinges in the Church vsed about the holy Sacramentes be by prayer sanctifyed and called holy for that they be dedicate to some holy vse and the soule of man is by grace coÌ„secrate and sanctified because it is a substaunce wherin holines and vertue remaineth and a good mans bodye is also sanctified being made a membre of Christ and the temple of the holy ghost and the other Sacramentes be sanctified and holye for that they bee the instrumentes wherby GOD worketh holynes in the soule of man but aboue all other thinges this blessed Sacrament of the Aultar is most holy beyng as S. Chrysostome sayth not onely a thinge sanctifyed but also verye sanctification and holynesse it selfe For in that it is the bodye of Christe by sanctification wherunto is annexed the godheade by vnitye of person it muste nedes by holynes it selfe not in qualitie but in substaunce out of which procedeth all holynes vertue and goodnes And the holy Churche also estemeth those formall woordes of oure Sauioure Christe to be the performaunce of his promise whych he made at Capernaum to his disciples when he sayde the breade that I shall 〈◊〉 vnto you is my fleshe which I shall gâ—ue for the life of the worlde whiche promise he that is the verye truthe and can not lye dydde neuer at any tyme before perfourme but in hys laste supper when hee gaue hys bodye and hys bloude to hys dysciples to eate and sayde that whiche he gaue theym was hys bodye and hys bloude And as he promysed to geue vnto theym hys fleshe that shoulde be geuen for the lyfe of the worlde and not a figure of that flesh or a sygne so he gaue in verye deede the same fleshe and not a fygure or sygne of it and sayde precyselye that it was the same bodye that shoulde bee geuen to deathe for theyr redemption to whyche woorde euerye true Christen manne
death of a man is in the soule the occasion wherof commeth by the corrupt affection of the flesh so this spirituall medicine of Christes body and bloud in the sacrament worketh his effectes not onely in the soule of man but also in the body of man by healynge it by defendinge sanctifyinge strengthning and reducing it to immortalitye Fyrst seyng that we mortall and synful men be fleshe and bloude we can not be reformed in the corrupt and weake nature of our bodies and soules nor come agayne to the lykenes and symilitude of God in puritie and life except a conuenient playster be layde to our olde disease and in the healing of our desperate infirmitie one coÌ„trarye be remoued by an other like thinges be applyed and made agree vnto lyke as Christes lyuelye and sanctified bodye to our mortall and synnefull fleshe which thing is done in the receiuing of this most blessed Sacrament where the vertue of so great and holsome a medicine doth perse al partes both of body and soule and doth renew and make holl whatsoeuer sycknesse the corruption of old noughty liuing had before caused and engendred in the fleshe or in the spirite For the body of Christ our lord receiued into vs by the misticall benediction which is the sacrament and remayning in vs driueth awaye not onely death but also al sickenes and the poyson that was brought in by original sinne and it pacifieth and kepeth vnder the raging law of oure members it strengthneth deuotion it quencheth the froward and synful affections of the minde and those smal sinnes we be in it regardeth not but healeth the sycke restoreth the brused and from falling it lifteth vs vp In baptisme we were washed from all synne and the writing of our damnation was cancelled and grace was geuen vnto vs that the conâ—cupiscence and carnall desyre of our flesh shoulde not hurt vs if we abstein from consenting to it and so the corrupte and putrified matter of oure old sore was remoued and taken away But who is able to ouercome the violent motions of hys flesh and to quench the heat and itch of suche a sore â— surely no man of his own strength but we maye be bold for grace helpeth vs wherewyth we be indued by receiuing Christes blessed body and bloud in thys sacrament which hath in vs two effectes the one to take away our smal sins that we fele them not the other to take away or refraine our consent from great and mortal sins that we doo them not So that if any of you all do fele and perceiue in himselfe not so great motions or so violent prouocations to anger to enuye to lecherie or to other vyces or not so often times as he did before let him geue most humble and hye thanks to the body and blood of our lord for the vertue of the sacrament doth worke in him and he maye be glad that the rotten sore and old disease of his sensuall concupiscence is better amended and well nygh brought to helth and that the commotion and rebellion of his sodayne passions and carnall affections be so wel ceased and pacifyed Furthermore besyde the healing of our sinful flesh it sanctifieth and strengthneth it in vertue and godly liuing for like as material bread doth comfort and make strong a mans body euen so the bread of life that came from heauen which is Christes body one person with the godhed doth lykewyse make strong our bodyes in grace and more then that it sanctifieth both body soule And like as wyne maketh glad a mans hart euen so the bloode of Christ dothe fulfill a mans hart wyth spirituall gladnes and beside that is made a great stay and a sure defeÌ„ce for it which to a godly man is as it were a shield against his enemy and therefore in all daungerous and perillous times in remeÌ„braunce of Christes passion by which al grace and strength was purchased for vs we receyue Christes body and bloode for the defence preseruation of our bodies and soules wherby the power of the deuil is resisted his fiery dartes of tentations be driuen away So the churche of Christe vseth to doo with her faythfull soldiours in all persecutions eyther of furious tirantes or deceitful heretikes for wheÌ„ it prouoketh and exhorteth theÌ„ to fight agaynst their enemies it doth not leaue them naked and vnarmed but doth harnes and defend theÌ„ wyth the protection of Christes body and blood For seing this sacrameÌ„t is ordeined for this purpose to be a defence to the receyuers therefore it armeth al them with the harnes and shield of our Lordes meate whoÌ„ it would haue to be safe froÌ„ the hurt of theyr enemies For after a man hath receyued woorthely the heauenlye meate of our Lordes body and blood the deuil forsaketh him and flyeth away swifter then the wynde dare not approch nere When the angel that destroied the first begotten in Egipt saw the dore postes sprinkled with the blood of the paschal Lambe he passed by and durst not enter in to kyll How much more wil the wicked angel the deuil runne away when he shal see not the blood of the figuratiue lambe sprinkled vpon the postes but the body and bloud of the true lambe of God in the mouth of a Christen maÌ„ If the angel gaue place to the shadow or fygure howe muche more wyl the enemye be afrayde when he seeth the truth When he shall see the house of the soule occupied with the brightnes of Christes heauenly preseÌ„ce and al entraunce for his temptatioÌ„s shut away Thus are we made stronge agaynst our enemies by the vertue of this heaueÌ„ly foode wherby also our bodies being purified and refreshed be set at liberty and doth freely folow the soule and the motions of our spirite beyng deliuered from the heauye burden and weakenes whyche our carnall natiuitie dyd cause and finally they be made no more corruptible hauing thys heauenly meate for theyr hope and pledge of theyr resurrection to life euerlasting whereby they be preserued and prepared to the atteynyng of the same life For how can our flesh come to corruption and peryshe for euermore and not receyue eternall lyfe which is fed with the body blood of our Lord as our sauiour himselfe taught vs saying He that eateth my fleshe and drynketh my blood hath life euerlasting and I shall rayse him vp at the last day that is to say my bodye whyche is eaten being the body of life shall rayse vp hys body to eternall life in the last day For the very cause of our life is that we haue Christe by hys flesh remayning and abidyng in our fleshe And it wer not possible for this corruptible nature of our flesh being subiect to corruption and death to be brought to incorruption and immortalitie in the kingdome of heauen except an immortall nature such as is the body of Christ beyng
God and eternall life it selfe were ioyned to it after the waye of meate by participation whereof it myght be delyuered from the possession of death and corruption and be indued with the property of Christes body which is eternall lyfe For as Christ reduceth our soules to life eternal by geuing to them his holy spirit in the sacrament of Baptisme euen so he reduceth our bodyes to life eternall by geuing to thē his lyuing and immortall body to eate in the sacrament of the Aultar And this is the ordinary way of gods working in vs althoughe he be not alwayes bounden to his Sacramentes but that he saueth men some times of his absolute power before Baptisme and rayseth some to lyfe eternall wythout thys sacrament such as for lack of age can not proue them selues or departe in the faythe of Christe without contempt or refusall of the sayd sacrament when by some vyolence or other impediment they were letted to receyue it in dede These be good people some of the effectes which Christ woorketh by thys Sacrament in mans body which in very deede be merueilous but aboue all other thys is the greatest that he maketh vs all that worthelye receyue him to be one body with him indued with his holy spirite whereby the perfit influence of his grace beynge our heade is deriued and deduced vnto vs that be members of his body fleshe of his fleshe and bones of his bones For as s. Paul saith we that be many are made one bread one body because all we do receyue and eate of one breade whych is the naturall body of Christ the breade of lyfe that came from heauen whiche he promysed to geue to vs al as he gaue it to death for vs all In nature we be all diuers persons and haue sondry and diuers substances but because we be all fed with one singulare substance of Christes flesh which can not be diuided into partes and also are sealed with one holy spirit that likewise can not be diuided therefore these singular thinges vndiuisiblye receiued into oure bodyes and soules drawe vs to theyr vnitie and make al vs one body misticall with Christ. Which vnitie is to be called true and natural vnitie and not onely in wyll and affection by faythe and charitye where accordyng to Christes prayer immediately after hys last supper he is in the father by the nature of his diuinitie and we in hym by his corporall natiuitie and he in vs by the Sacrament of his fleshe and blood and so by Christ is made a perfite vnitie Like as when two waxes be melted at the fyre one holle thing is made of them both euen so by the communion and receyuing of Christes bodye and bloode into ours he is in vs and we in him and so by receyuynge the vertue of this heauenlye meate we are incorporate into hys fleshe that for our saluation was made our fleshe Therefore good people consyderyng these gloryous and wonderfull graces and effectes whych by thys holy sacrament he worketh both in our soules and bodies let vs not defraud our selues of them neither by to long absteyning frō it nor yet by the vnworthye receyuing of it but as his exceedyng loue towardes vs moued him to geue it to vs so let it and the benefites we receyue by it increase oure loue towardes him and as he that geueth hys lyfe for vs and his fleshe to vs wyll denye vs nothyng that maye doo vs good so let vs serue hym wyth harte and wyll and omyt nothyng that may please hym so shall we finally inioye the speciall fruite of thys most blessed Sacrament in the kyngdome of God whych is incorruption and immortality of body and soule by hys grace and free gyfte to whom wyth the father and the holye ghost be al honour glory and prayse for euermore Amen ¶ An exhortation for the worthy receyuing of the holye Sacrament Serm. x. BEyng sufficiently and most manifestlye taught good people by the mouth of our Sauiour Christ that in this most holye sacrament he geueth vnto vs his bodye and his bloode that was slayne and shed vpon the crosse for the life of the world Let vs faythfully beleue God by his woord and not repugne against him although it seme not so to our senses and our carnall thoughtes for his misteries exceede our reason wherein we ought to consider not what oure eyes sheweth vs but what hys worde teacheth vs. For our eyes may easely deceyue vs but hys word can not deceyue vs who in sensible thinges geueth vs heauenlye and intelligible thynges whyche our senses canne not iudge and discerne but geueth place to our faith directed by Gods woorde to the knowledgynge of this infallible truth Therefore it is now oure partes to prepare and make cleane our bodyes and soules from al fylth of the flesh or spirite that we may receyue thys heauenlye meate woorthely considerynge the manyfolde graces that come by it and the eternal dampnation that hangeth ouer theyr heades that vnwoorthelye presume to receyue it Remember howe euerye man is displeased and angry with the traytour Iudas and them that crucifyed our Sauiour Christe and so beware that you be not likewyse giltye of the bodye and bloud of Christe They most cruellye shedde his bloude but he that vnworthelye receyueth hym with a foule and synfull conscience spitefullye treadeth his precious blood vnder his feete No fylth or myre is so vnworthy his pure and heauenly bodye as is the bodye or soule of man defyled with mortall synne And as the thyng we come vnto is most honorable so the woorthy receyuing of it is moste profitable But if a man come vnto it with a gilty and noughty consciēce it encreaseth his faulte and dampnation for he that eateth and drinketh the body and bloude of our Lord vnworthely eateth drinketh iudgement and dampnation to himselfe For as they that do defile the kings purple robe are worthy to be punished as wel as they that cut or rent it euen so it is no maruel if they that receiue Christes bodye with an vncleane conscience do suffer the same punishment that they doo whyche dyd nayle him to the crosse Se how terrible a payne S. Paul threatneth to the vnworthy receyuer saying A man that transgresseth the law of Moyses being conuict by two or thre witnesses suffreth death how much more and greater punishment deserueth he to suffer that treadeth vnder foote Gods sonne with no reuerence regardeth the blood of his testament by whiche he was sanctified but taketh it as comon meate doth iniurie to the spirit of grace and in that he betraieth and deliuereth Christ as Iudas did not now to the synful Iewes but to his own synfull members wherwith he presumeth to dishonour so inestimable a sacrament S. Peter and Iudas at one table in one supper did both eate of one consecrate breade whych was Christes bodye but Peter
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
rewarde for it sayinge as I sayde before Tell thou thy sinnes firste that thou mayest be iustified And who shall bee ashamed to doo that deede whereby he is made ryghtwyse seing GOD commaundeth vs to confesse oure synnes not to punyshe vs but to pardone vs. For whiche cause leaste a man shoulde feare to bee punished after confessing of hys faulte Dauid saythe Make confession to god because he is good and his mercie is for euermore What profyte shoulde a manne haue if hee shoulde not confesse hys synne Can he keepe it from the knoweledge of God who knoweth the secretes of mannes harte and all thynges before they bee done No no. It is woorse not to confesse the synne than too transgresse the lawe it is woorse too refuse oure conuersion than to contempne Goddes admonition It is woorse not to mitigate Goddes dyspleasure by oure satisfaction than to deserue hys displeasure by oure transgression The Niniuites confessed theyr synnes and lyued The Sodomites neglected confession and perished The Israelites when they synned they were delyuered too theyr enemyes when they confessed theyr sinnes they were deliuered from theyr enemies For lyke as no manne escaped Goddes plague when he synned so euerie manne hadde Goddes pardone when he confessed hys synne Through hope of thys holye Dauid prayeth to GOD that he might be washed more and more because he knewe hys iniquitie and hys synne was alwayes in hys syghte not by delectation to frequent and continue it but by hatred to auoyde and abhorre it The Publicane in the Gospell confessed hys synne and went home iustifyed the proude Pharisie boastynge hys good deedes went home in woorse case Confession is the fruite of humilitie whyche is also the mother of grace for the atteynynge whereof the holye Ghost teacheth vs alwayes to be occupyed in thys kynde of Confession sayinge by the Prophet that the ryghteous man is euer first of all the accuser of hym selfe in the begynnynge of hys woordes Wherefore good people let vs be as diligent in preseruing and encreasyng our treasure in heauen as these worldly Marchauntes be in preseruyng theyr treasure in earthe For it is a common trade of these ryche men least the charges of housholde doo exceede theyr gaynes ▪ ayrelye in the morning as soone as they ryse before they go aboute theyr busynesse to call theyr seruaunt and to aske an accoumpte of theyr expences that they myghte knowe what is euyll spent what well and if they see theyr stocke decaye than to seeke an occasion howe to restorre it agayne Euen so let vs doo in our busynesse let vs call our seruaunt which is our conscience to an accoumpte for oure thoughtes woordes and deedes and searche what is spent for oure profite what for our destruction What woorde is euyll spent in brawlyng raylyng iestyng and slaunder What thoughte hathe prouoked the eye to fornication the harte to malyce the hand to iniurye and myschiefe of oure neyghboure And when oure seruaunt hathe tolde vs euerye thynge then lette vs cease from wastynge anye more of oure heauenlye treasure And seeke by gayne too restore that whyche by neglygence was loste For ydle and noughtie woordes lette vs bringe home and store vp holye prayers for iniurye done to oure neyghbour mercye and almesse for intemperate lyuinge fastinge and abstinencye For yf wee spende oure good treasure styll in waste and restore nothinge that is good againe when we shal be brought to extreme miserye and the time of our marchaundise is paste and gone than shall we seke and finde no helpe no not so muche as one drop of water to quenche the heate of our tonges end The marchātes vse to call their seruauntes to accompte ayrelye in the mornynge but our best time is to call our conscience to accompte in the eueninge When thou goest to bedde and haste no body to trouble the than bringe forth thy accompt booke and serche diligently if any thinge all the day before be done amisse either in worde thought or dede For so the prophet geueth counsell saiynge Be angrie and sinne no more those thinges ye speake in youre hartes be sorye and contrite for them in youre beddes In the day time a man hath many lettes his labours hys offices the care of hys housholde children and familye and other affaires both priuate and publike whiche diuerselye doe greue or occupye a man on the daye time But when he goeth to bedde and no man calleth vppon him nor troubleth hym than let him common with his owne soule and sytte as it were vppon iudgemente vppon him selfe examininge what good he hathe doone all the daye before or what euyll and yf he fynde that he hathe doone good let him humblye geue God thankes whose grace did moue him to it assist him and brought it to that good end But if he fynde that he hath doone euyll lette him cease from the euill deede blame and accuse him selfe with sorowe and compunction beate his owne hearte washe hys bedde wyth teares as Dauid did confesse hys synne to almyghtye God againste him selfe and humblye praye hym of pardone and remission and than vsynge this nightlye lette him peerce and smyte throughe hys soule wyth the feare of God and bee ashamed to come with one faulte twysse before him who by an vnpenitent harte is prouoked to vengeance as by a contryte harte he is bowed to mercye and seeketh occasion by all meanes to shewe mercye to all men This maner of daylye confession watered wyth teares of a mannes owne eyes is throughe the merytes of our Sauiour Christe a sponge to wype awaye the fylthynesse of oure sinnes and a medicyne preseruinge vs from fallinge to synne againe Thus preuentinge hys face in confession wee maye be sure of forgeuenesse For as Salomon sayeth He that hydeth his sinnes shall not prosper but he that confesseth and forsaketh them shall obteyne mercye Feare of hell with hope of mercye woorketh the sorowe of penaunce oute of whyche commeth forth vnfeined confession whiche is a vehement voice in the eares of GOD and perswadeth muche to mercy and remission of sinne to increase in grace and by continuaunce in the same to eternall glorye Whereof God make vs all partakers throughe the merytes of our Lorde Iesus Christ to whom with the Father and the holye ghost be glory and honour now and euer more Amen ¶ Of Confession to a Prieste Ser. xix IN thys Sermon good people I intende by Goddes grace to declare vnto you wherein the Sacrament of penaunce consysteth and what is the matter of it It consisteth in the absolution whiche by a Catholyke Priest is geuen to a penitent synner in the name of God who is the principall iudge and remytter of all sinne And the matter of it is that humble and true confession whiche a penitent sinner maketh to God before a Prieste Gods minister institute for that purpose to remitte or reteyne sinne This Sacrament
hathe synned and althoughe no other creature were pryuye to it yet he wyth reuerence feareth the sighte of GOD that alwaies seeth hym This kinde of shame dryueth away confusion and reproche and woorketh grace and glorye in that eyther he dothe forbeare to synne or elles by penaunce punysheth and by confession banisheth his sinne committed where as his glory is the witnesse of his owne conscience The noughtye shame is whan a man is ashamed to confesse hys faulte this kynde of shame dryueth awaye grace and glorye and woorketh eternall confusion whiche lyke a locke or barre stoppeth the doore of hys mouthe and wyll not lette the poyson of the harte to be caste oute tyll the soule be deade and drowned in the botome of sinne Wherefore this is certeyne and sure he that for shame contemneth and refuseth to confesse hys synnes here where remedye may easely and presentlye be had He shall be compelled to confesse theym there where greatest shame shall be in the presence of Chryste hys Aungels and the hoole world â–ª and endlesse paine shall insue Thys is the subtyl crafte of oure ghostly enemye the deuyll Who vseth this noughty shame as an instrument of all myschiefe in that he perswadeth a man to caste awaye shame and to bee impudent and carelesse of hys lyuinge and so to feare neyther GOD nor man but boldeye to synne and impudentlye to boaste and defend the same And on the other syde whan the same synner is smytten with the feare of hell and is compuncte in harte and by Goddes grace moued to holesome penaunce and confessyon than the deuyll vseth the same instrument agayne restoringe that he toke away before that is to say shame not to sinne but to confesse his sinne and so kepeth hym styll faste bounden and locked in the cheines of mortal sinne that the keyes of heauen committed by Christe in Saynte Peter to the Churche of God can not open that locke and loose the prysoner because shame kepeth hym from confession without the which the keyes caÌ„ not be vsed to the deliuerye of the prysoner By thys we maye vnderstande that the confessyon of synnes is the wytnes of a conscience that feareth GOD for he that feareth the iudgement of God is not ashamed to confesse his synne and he that is ashamed feareth not For perfyt feare looseth all shame the sufferinge and auoydinge whereof is a certaine paine and punishement for the sinne bycause by thys meanes the pryde of a sinners harte which God resisteth is broken and pulled downe and by humilitie is made mete to receiue the grace of God And also that perniciouse securitie whiche a sinner regardeth not so longe as he hath glorye in him selfe and pleasure in his carnall lyuinge is by knelinge downe and submittinge him selfe to Goddes minister taken awaye whyles that he layinge hys owne lyfe wyth all the abhomination thereof before hys owne eyes learneth to know him selfe and howe vyle he hath made him selfe in the sighte of God and is so affected as he woulde wyshe to bee yf he were euen than at poynte to departe oute of thys worlde whiche is a brydle and a great stay for hym to refreyne from synne and to auoyde the same in time to come â–ª For whiche cause let euery man confesse hys owne sinne whyles he is yette lyuynge and remayninge in thys worlde whyles his confession maye be admitted and satysfaction and remission whyche is geuen here by the Prieste is accepted before God If any infection of deadly sinne or infidelitie hath entred into his hart let hym not bee ashamed to confesse it to hym that hath cure and charge of his soule to the intenâ—e it might be cured by the woorde of GOD and holsome counsell so that by perfit faith and good woorkes he mighte escape the paines of eternall fyre and come to the reward of eternal life But yf he that is stynged with the serpent the Deuil holde hys peace and wyll not do penaunce and confesse his wounde to hys brother and mayster that hathe cure vpon him than can his mayster that hath a tonge to heale him profitte hym nothinge for how can the surgion minister an apte and holesome medycine yf the sicke man wyll not open and shewe hys wounde vnto him For the same waye is obserued in the confession of synnes which is vsed in the woundes of a mans bodye Lyke as the soores of the bodye bee not opened to euerye one but to suche as can skyll to heale theim euen so ought the confession of synnes to bee made to theym that can heale theym whiche after what sorte it is done ye haue heard it declared from the mouthe of oure Sauyoure Chryste who promised to allow and accepte as forgeuen what so euer hys minister in hys name shall forgeue and also denyeth it to bee remitted whiche by hys minister is reteyned and not remitted Dooe what a man can and serche as muche as he wyll and he shall fynde after Baptisme no other table or boorde to saue hym selfe from shyppewracke of sinne and drowninge in damnation and to bee broughte vnto the sure grounde of grace and the state of saluation but onelye by this Sacrament of penaunce whiche is ministred by a Pryeste to him that is truelye penitente and faythfullye confesseth hys synne and humblye requireth absolution for the same And although the contrition of an humble harte may be so greate that the sentence of GOD in heauen maye goe before the sentence of Goddes minister in earth yet that true coÌ„trition alwaies includeth a ful purpose and determination to obteine remission at the priestes hand by confessing his sinnes as soone as he may haue oportunitie For els he can not haue true contrition before God that proudly contemneth gods ordinauÌ„ce and neuer intendeth to require the same of gods minister Thus whaÌ„ a sinner forsaketh his sinne and coÌ„meth to confession vnfeynedly as he ought to do than doth almighty God mercifully blotte out his sinne and forgeueth all the punishement whiche he deserued to suffer in hell for breakinge of gods eternall lawe and setteth him againe in the state of saluatioÌ„ and than the synner fealeth his conscience discharged of the heauy burden of sinne and may be glad and quyete in his conscyence knowing surely by the moste sure and mercyfull promise of almighty god that he hathe of his goodnesse pardoned and forgeuen him al his sinnes and doth beare him againe his gracyous fauour and loueth him as much as he did before and that he hath geuen him also newe grace and spirituall strength and made him able to receiue hys owne sonne oure Sauioure God and man in the blessed Sacrament of the Altare helpeth him continuallye in this life to passe throughe the daungers of the same toward the kingdome of heauen to the whiche God bring vs that made vs to whom be all glorye Amen ¶ what sinner ought to do in making his Confession Ser. xx AFter
his brother was who asked him that question not for ignoraunce but mercifully to geue him occasion to confesse his synne and obteyne mercye aunswered agayne that he coulde not tel and further cloking and excusyng his sin said am I the keper of my brother For the which excusing which was an other sinne beside his murder he was pronouÌ„ced that he shuld be accursed vpon earth and from that synne he fel further into desperation saying that his sinne was greater then he might deserue and obteyne forgeuenes Wherefore I praye you for Gods loue to lay awaye all maner of excuses when ye come to confession knowing that ye speake to God who seeth the secretes of euery mans hart to whose eyes all thinges be open and naked If a man were the iudge who mighte be deceyued to purge the fault with some craft and to excuse it mighte seeme to be profitable for a time but wher God is the iudge that can not be deceiued a man may not falsly excuse or defend his sinne but truely and playnly confesse his sinne There be some men also that where they can not nor do not denye the fact yet they will lay the faulte and blame vpoÌ„ some other thing or person from them selues as vpon youth ignoraunce sorow or euill counsell or the tentation of the deuill or the inordinate desire of theyr bodies or vpon destinye as though by the mouyng and powers of the starres and heauens aboue they were compelled and inforced to do euil and some pestilent and abhominable heretiks there be that for excusing of them selues do accuse almighty God and impute their mischeuous dedes to gods predestination and would perswade that God who is the fountaine of all goodnes were the author of al mischief not onely suffering men to do euill by their own wyls but also inforcing their wils to the same euill and working the same euyll in them Which woordes good people be not the wordes of malice onely wherof I spake before but rather the wordes of blasphemy and therefore I wil not nowe spend this litle time in confuting their pestilent and deuilish sayinges For it is better to abhorre them theÌ„ to confute them Onely at this time know you good people that these and al other such like excuses and sayinges be false For euerye Christen man and woman hath so great strength in his soule and hath hys will so in his own power that neither the deuyl nor the flesh nor euil couÌ„sel nor any other thing can cause a man to do any sinne excepte he wyll himself grauÌ„t or coÌ„seÌ„t vnto it And it is alwaies in the persones free choyse that is tempted by the deuil or by the flesh or by euil counsell or any other thing to consent vnto the euill or to refuse it and not to consent vnto it For if a man wyll not consent to doo synne there can no creature cause him or compel him to do any and therfore when a man hath done anye synne he can not in any wyse iustly excuse him selfe for the doyng of it for he himselfe was the very causer and doer and might haue left it vndone if he had lyst And so you may see good people that he which laieth any excuse for his sinne in coÌ„fession doth wrongfully excuse himselfe and accuseth other falsely in saying that they were the causes why he synned and in so doyng besyde hys former offences he committeth a new synne and thereby stoppeth the influence of Gods grace and is voide of all remission Furthermore ye shall vnderstand that there be some persones that although they playnelye and truelye confesse theyr faultes yet they wil otherwise excuse the same by iustifying theyr noughtye doinges in comparison of other that dyd woorse as he that oppresseth hys subiectes or tenauntes or will take more than hys duty is for his laboures or paynes and than in excusyng of hmselfe sayth that other that were before him in like authoritie or office were more extreme men or tooke more for theyr laboures then he And also sellers of wares that deceyue the simple byers wyll say that they were deceyued them selues and must nedes vtter the same agayne for as much as they can Therefore let euery man take good hede that he do not excuse hys owne faulte because he can tell of other that haue done woorse but rather let hym accuse hym selfe that he hathe not done so well as other that haue done better settynge the vertue of good men as an example before his eyes to folow and not the vyce of euill men Last of all a synner ought to put awaye all vndiscrete and false accusing of him selfe that is to saye he maye not accuse him selfe of moo synnes then he hath done neither in special nor in general In special as when a man hath red in bokes the diuision of sinne how many partes braunches it hath and then according to suche bookes will confesse him selfe to be an offendour in the same rehersing euery braunche particularlye in so doing he lyeth vpon him self by confessing mo sinnes then euer he did in that synneth against God and therefore this maner of confession is nought and ought of euerye man to be refused Likewise a synner ought not to accuse himselfe wrongfully in generall as saying that he hathe bene the most shamefullest liuer and the greatest sinner that euer was or that can be or any other like sayings for they be nought and false What knoweth he how great sinners hath bene or may be and therefore men must put awaye suche vndiscrete sayinges and speake soberly truely and faithfully to almighty God in theyr confessions and then let them not doubâ—e but stedfastly trust of absolution and pardone for all theyr synnes Iudas that betrayed our Sauiour Christ and Cain that killed his brother Abel confessed their synne openly but did not trust surely of mercye â–ª and therefore theyr vnfaythfull confession dyd nothing profite them but he that auoydeth and obserueth all those thynges whyche as I haue nowe declared vnto you oughte to be auoyded and obserued in theyr sacramental confession no dout of it he shal be ioyful and glad in his hart and perceyue hym selfe eased of a great heauye burden and the more he remembreth the mercyfull goodnes of almightye God in pardonynge him his manyfold offences the more thankes he will geue him and the more wyll he studye and laboure to honour him and to lyue iustlye from that tyme forward styl increasyng in grace and ryghtwysnesse by the ayde and helpe of our Sauiour Christ to whom with the father and the holy ghost be al honour glory Amen ⸫ ¶ Certeine Instructions whereby a man maye consider hys life and make his confession the better Ser. xxi AS I wold wish that euery person which coÌ„meth to confession should diligently serche his holle life and examine his acts and dedes before he come that his confession myght be made in order whereby the minister should not
be coÌ„pelled to appose and examine the peniteÌ„t which in some cases may chauÌ„ce to do more harme then good by putting that in the penitentes heade by his questions whych he neuer thoughte of nor had experience of before Euen so good people I thinke it expedient at this time not to set forth a general forme of confession how euery man should confesse him selfe which standing the varietie of mens liues offices can not agre to euery person but I thinke it profitable to reherse vnto you certeine thynges wherin our sauiour Christ hath doth shew vnto vs his mercyfull goodnes kindenes for the which we are alwayes bounden to thanke hym and also wherin we sinners haue shewed againe to him our great vnkindenes for the whiche we are bounden to do penaunce and to make amendes the often and diligent remembring wherof wil be a great helpe for euery man to know the state of his life to make his coÌ„fessioÌ„ the better First I wold exhorte euery man and woman to thanke God highly for his mercyful kindnes shewed vnto him in hys creation in his redeÌ„ption and in his regeneration In his creation appeareth gods kindnesse in that he mighte haue made him a meane creature sensible or vnsensible whiche he did not but rather of his goodnes made him one of the most excellente creatures of al other vnder heauen to his own image similitude to be inheritour of the kingdome of heauen also made al other creatures to helpe hym and to seâ—ue him here in this present life to thintent he might the better serue god Also a man is bounden to thanke god for the benefite of his redemption in that Christ by his painefull passion redemed him from the possession of the deuil and made him mete by the merites of the same passion to be brought to the state of saluatioÌ„ and the fruition of eternal lyfe And also for the benefite of regeneration that is to saye when he was chrystened and receiued the holy Sacrament of Baptisme For althoughe Christe had redemed him with his most precious bloude yet might he haue remained still an infidele as many do and so should haue bene damned yf Christe had not called hym and caused hym to be chrystened by which baptisme he made him actually an inheritour vnto euerlasting life And here also a man is bounden to thanke God for that he hathe not onely set him in the hye waye to heauen but also hath sente one of his blessed aungels to be wyth him here to kepe him to help him to admonish him to defende him against his mighty most vigilant enemy On the other side a maÌ„ ought to consider and confesse his great vnkindnes how that afterwarde when he came to the yeares of discretion he did not obeye God nor loue laude nor honor him according to his mooste bounden duety promise made at his baptisme but brake his most holy coÌ„maundemeÌ„tes so dispised and dishonored god for the which he ought to require his most merciful forgeuenes And this a man may do perticularely perusing al the x. commauÌ„dementes considering in euery one and in euery braunche where and how he hath offended Secondly a man ought to thanke god highlye for his greate kindnes in geuinge vnto him the special giftes of his soule of his body and of his worldlye goodes The giftes of his soule be free wil remembraunce reasoÌ„ lightned with faith by which he may clerely perceiue that gods commaundementes be very iust and good and very easye to fulfil kepe and that he shal haue gods gratious fauour and be saued by keping of theÌ„ And also he may see y t to liue accordinge to gods law is the most laudable ioyfull and most pleasaunt lyfe that any man can haue in this world because God hath coÌ„maunded nothing but that is very laudable and good againe he hath forbidden nothing but that is euil greatly against reason and yet to thintent a man should auoyde and farsake any such euil God hath forbidden it vnder paine of damnatioÌ„ Likewise a man maie consider the special giftes of his body as ryghte shappe beautie good proportion strength such other also the external giftes of this world as riches landes or patrimony estimatioÌ„ authority such other yet ouer besides al these how it hath pleased almyghtie God to promise him a reward in heauen for occupying and bestowinge these giftes wel And here on the other side a maÌ„ ought to acknowledge and confesse hys greate vnkyndnes vnto almghity God for that he hath bestowed the rehersed giftes noughtilye vnto Gods dishonoure Because he hath often tymes with his reason vnderstande and with hys memory remembred what God hath commaunded and the goodnes of it and yet he hathe refused and would not do his coÌ„maundementes wheÌ„ he ought and might haue done them Likewise he hath vnderstand and remeÌ„bred what God hathe forbidden and the euil and noughtines of it and that he should loose Gods gratious fauour and come in daunger of damnation if he dyd it and yet hath done that euil dede willinglye Also let him consider how he hath occupied hys remembraunce witte in study and casting wher how he might do euill how he hath mispent dyuerse times and waies the giftes of his bodye also the giftes of the world by gready and vnsatiable desires in procuring and getting theÌ„ by wronge iniury oppression vsury ambition and other vnlawful meanes and in vnmerciful keping of theÌ„ by mistruste of Gods goodnes and not helpinge his neadye neighbours and also in ryotous and vnthriftie spending of them for mainteininge of his fleshely lust worldly vanity and pride of life wherin he hath shewed gret vnkindnes ought to be inwardly sorye and to beseke God of hys mercyfull pardone and forgeuenesse Thirdly a man ought to thanke God hyghlye for his mercyfull kindnesse shewed vnto hym in hys reconciliation that is to say alwayes when he came to shrifte and confessed hys synnes For althoughe it be so that a man hathe broken hys promise made to almighty god at the font stone and hath misused and misspent Gods foresayed gyftes and so greatly offended hym that he had deserued iustly to haue bene caste into the pytte of hell yet almightye God as a good Lorde of his aboundant mercy is euermore coÌ„tent to pardone forgeue him when he confesseth with a coÌ„trite humble hart his offences vnto his ghostly father gods delegate iudge commissioner For than is he there mercyfully absolued and all hys trespaces be clerely forgeuen And this merciful kindnes is god coÌ„teÌ„t to shew not once or twisse but at al times as often as he coÌ„meth to coÌ„fession and doth also beare him agayne hys gratious fauour geueth him grace to lyue well and to do good workes and meritorious deedes for hys saluation In thys appeareth the excedyng goodnes of almighty god in ordeining this most holesome present
whiche diuersitie in degrees causeth great comelynesse and beautye to be in Christes Churche by reason of suche order as euery inferiour member keepeth to his superiour doynge his dutie in his owne place and not vsurpyng to dooe aboue his calling Therefore this Sacrament whereby suche degrees of authoritie and power be geuen to men is called Order whiche order of ministers maketh the Churche to bee buylded as a Cytie without confusion and to be terrible to her enemies as the fore front of an armie sette in good arave and is the very knot of the knowen Catholike Churche conteining both good and euil in it whereby it is preserued without scisme so longe as that order is kepte withoute breache whiche was institute by Christe vsed by his Apostles and from theim brought to vs by continuall succession This visible Order takinge his beginnynge from the authoritie geuen to one man is extended throughout the hoolle worlde in the church into a greate nomber and multitude of inferiour ministrations as it were many braunches proceedinge from one tree or many ryuers from one fountayne which all together take inwardly their increase from the fountayne of al grace and the onely suprime head of oure one churche Iesus Christe our Lorde For if Christ had not onely secretly by inspiration but also by his sensible commaundemēt and sacramēt sent his Apostles into the world saiyng as my father hath sent me so I sende you geuing them authoritie likewyse visibly to send other the churche of Christe shoulde neuer haue been without Scismes and diuisions made by them that runnynge by theyr owne authoritie vnsent woulde haue borne menne in hande that they were inuisibly sent and anointed of GOD whiche was nothynge so and so woulde haue drawen Gods people into sectes and false doctrine For whiche cause Saint Paule and Barnabas beyng inuisiblye sent of the holy Ghoste yet it was the wyll and pleasure of the same holy Ghoste that they should by a visible Sacrament of imposition of handes be visiblie sent in the authoritie of Apostles to the ministration of the churche and such as now say them selues they be sent inuisiblye of God ought not to bee beleued or receiued excepte they bee as Saynte Paule and Barnabas were visibly ordered and anoynted in the Churche by Catholyke Byshoppes suche as haue their succession from the Apostles Furthermore in this Sacrament of Order is geuen to them that be lawfully ordered the ecclesiasticall power of the Churche whiche is a power geuen not by the lawes of men or of nature but onely by Christe aboue nature and after a speciall sorte to his Apostles and disciples and their lawful successours to the worlds end for the edifiynge of the churche militant according to the lawes of the Gospell for the atteynyng of eternall lyfe And this power is called in scripture by the name of the keyes of the kingdome of heauen As a keye doeth open the doore to a man and bringeth him into the house so this ecclesiasticall power beynge vsed with knowledge and discretion by a lawefull minister openeth the doore of mannes harte to the knowledge of GOD and so in processe openeth to him the kingdome of heauen For it conteineth the ministration of all thinges whiche be necessary for vs synners to bee directed furthered and promoted to the atteining of the sayde kyngdome As to bynde and loose to remytte and reteyne synne and al other thinges that be requisite to the preseruation of Christes Churche in vnitie of faythe and charitie to the intent it might be partaker of the glory of God These keyes our Sauiour Christe did geue to his Churche in Saynte Peter or rather to Saynte Peter for the Churche saying to him To thee shall I geue the keyes of the kingdome of heauen and what so euer thou shalt bynde vppon earthe shall bee also bounden in the heauens and what so euer thou shalt loose vpon earth shal be also loosed in the heauens And to the other his Apostles Disciples assembled together he said whose synnes you shall remitte bee remitted vnto them and whose synnes you retayne be retayned And to declare that this power is not inuented by man nor yet geuen by the authoritie of anye Prince or Communaltie our Sauiour sayde in the geuyng of it to his disciples take and receiue you the holye ghost Whereby we vnderstande that the power to bynde or loose or to remytte sinne or fynallye to gouerne the Churche is the woorke onelye of the holye Ghoste woorking by his Ministers that whiche is for the saluation of his Churche And where as the blessed Sacrament of the Aultare is the hiest and greatest Sacramente of al other because holle Christ both god man is conteyned in it Therefore is Priesthoode the hyest order wherein is geuen grace and power ouer Christes naturall bodye and bloud to consecrate it by the vertue of God assistyng his woorde and to make it present in the blessed Sacramente of the Aultare by the chaunge of the substaunces of Bread and Wyne and also to offer it beynge the verye Sacrifice of the newe Testament to God the father for the synnes and ignoraunces of his people and to delyuer and minister it to suche as by their faith and clennes of lyfe be woorthy to receyue it So this power ouer Christes natuall bodye oure Sauioure hym selfe gaue to his Disciples in hys laste Supper where after that he hadde consecrate offered and delyuered hys owne bodye to his Disciples he sayde to them Dooe this in remembraunce of me by whiche woorde he made them Priestes and gaue them authoritie and commaundement to dooe as he didde than not once but continuallye tyll his latter commynge And that the Priest maye woorthely and after due maner execute thys his chiefe office and function there be other inferiour orders ordeyned of God and his holye Churche to assiste the Priest as Deacon Subdeacon whose offices be to receyue the oblations of the people for the vse of the Sacrament to bring them to the Aultare to prepare all thinges necessarie for the cōsecration to giue consent to the Sacrifice made by the Priest beside other thynges whyche by holy scripture and the vniuersal tradicion of the church they be authorised to dooe A Priest also hath power geuen vnto him by this Sacramēt of order ouer Christes mistical body the church for the instruction the purgation and the perfection of the same churche and euerye member therof And first concerning the instructiō of it a Priest hath authoritie to preache Gods word by Gods speciall and visible sending Where our Sauiour Christ sayd to his disciples As my father hath sent me so likewyse I sende you And in an other place he said go ye into the holle worlde and preache the gospel to euery creature And also go your wayes and teache all people baptising thē in the name of the father and of the sonne and