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
receiued by it life Iudas death to Peter it was an increase of goodnes to Iudas it was a testimonye of hys noughtynesse Peter beyng good and clene toke it for his saluation Iudas beyng a traytour and vncleane tooke it to hys dampnation The thyng that was geuen was not euil but a good thing was noughtely receiued of an euil man to his dampnation For after the receipt of our Lordes body the deuil entered into Iudas not that the deuil did despise or contemne our Lordes body but the impudent wyckednes of Iudas made entrye for the deuil to dwel there wherby we be taught that the deuil lyeth in wayte and preuayleth ouer theym that vse these secret misteries with a corrupt mynde So that Iudas as soone as he with his trayterous mynde touched the heauenly foode and the sanctified bread entred into hys cursed mouthe hys myscheuous mynde not able to beare the strength of so great a Sacrament was blowen forth like chaffe out of a barne and so headlings hee ranne to hys treason and money and so to desperation and hangynge Marke the greate mercye of oure Sauioure Christe and the madnesse of Iudas for Iudas bargained for thyrty pence to sell his mayster and Christ did minister to hym the same bloode whych he solde to thintent he shoulde haue had remission of synnes if he woulde haue forsaken his wickednes O cruell hart of thys traytour wyth what eyes could he looke vpon hym whom he had in hys mouthe to eate beyng bothe at once to Christ a murderer and a gest sellyng his maister for a litle money and loosyng God and hym selfe for euermore Euen so at this day there be in the church of God good men as Saynte Peter was and noughtye men as Iudas was The good receyue the blessed Sacrament to theyr saluation the euyll men beyng lyke dogges and swine to theyr dampnation They be dogges that vnreuerentlye come vnto it and therefore they departe in Gods hye dyspleasure For they that lyue after the fleshe and be fettered in the cheynes of synne and vyce they receyue with Iudas the traytour poyson and runne to the halter of spiritual hanging in hel beyng condemned both for theyr other manyfolde synnes and also for the contempt of Christes most precious bodye whyche in verye deede they receyue but in substaunce onelye and not in any profitable or holsome effect Osa the priest in the old testament put to his hand to the Arke of God to stay it when it was like to fall of the cart and God being displeased for his rash eÌ„terprise did smite him by by with sodayn death Where we may euidently se vnderstand how much he offeÌ„deth that rashly with a gilty coÌ„science coÌ„meth to the body of our Lord when the deuout priest was punished by death that wyth lesse reuerence then he ought to haue done did touch the Arke which was but the fygure of our Lordes body In the olde lawe it is said that if a man do eate of the sanctified meat of the sacrifice by ignoraunce his synne and iniquitie shalbe imputed vnto him for which cause S. Paul doth warne vs to come vnto this most holy sacrifice of the new testament wyth muche caution and warenes least we take it to our daÌ„nation For if ignoraunce in the old law be condemned how muche is a giltye conscience in the gospel condempned Looke howe much Christe himself passeth and excelleth the materiall temple of God whyche Salomon buylded euen so much more greuous and terrible is it to receiue Christes body in deadly synne theÌ„ to eate rashly of the sacrifices of the old lawe Therefore let no false and couetous man as Iudas let no maÌ„ that vseth simonie or vsury as SymoÌ„ Magus let no maÌ„ bearing a malitious hart to his neighbour as king Herode come to this boord of our sauiour Christ this sacrifice is spirituall meate For lyke as common meate when it fyndeth a mannes stomake full of euyll humours it doth hym no good but great hurt euen so thys heauenly and spirituall meate if it fynde a mannes hart full of iniquitie it maketh him worsse not for any faulte of the meate but by the faulte of the receyuer If he be woorthy punishment that kysseth the kynges hande wyth a foule mouthe what paine is he worthy that kisseth the mouth of the kynge of heauen with a stynkynge soule And leste men shoulde thinke that these were but vayne threatninges of Saynt Paule and other holye men and that God woulde not enter in to iudgement with theim that so villanouslye and contemptuouslye abuse Chrystes bodye Sainte Paule dothe further shewe as it were an image of Gods iudgement to come agaynste suche vnworthy receyuers declaringe how that for that same heynous fault many nowe in thys worlde are punished with sicknesse with infirmytyes with mischaunces wyth great aduersitye and also with sodaine death of the body to thyntent that the multitude should be affrayd and learne by the example of a few knowyng that god wyll not leaue the contempt of his body vnpunished and although manye escape free here yet they may be sure to be more extremely handled there bothe for abusynge Chrystes bodye and also for contempninge the example of other And these plagues of sicknesse and deathe chaunce to many because they wyll not iudge them selues nor wyll not vnderstande what it is to communycate wyth the Churche and to come to so hye and so heauenlye Sacramentes and so they suffer that whyche men that bee in a feuer bee wonte to suffer when they kyll them selues by presuâ—â—â—g to eate of holle mens meate And also these plagues chaunce because they wyll not iudge Christes body that is to saye they wyll not discerne and consider the greatnes and maiestye of this present misterye but negligentlye and contemptuously take Christes body as other common meate For if they did coÌ„sider and esteme of what excellency maiesty he were that is preseÌ„t there before them and geuen them to eate they should nede no other perswasion to make cleane their hartes and to receiue him with his most honoure and reuerence but he alone woulde cause them to take hede and to purge them selues For they would consyder that they receyue and taste vpon his body and bloud that sitteth in heauen that is honoured of Aungels that is of infynite power that made both heauen and earthe that redemed gouerneth the holle worlde that shall iudge both quicke and deade And on the othersyde they woulde consider that if God dyd geue vnto vs the heauen the sea the earth and al the riches and treasures that bee in these and yf he did send vnto vs his patriarches his prophetes his Aungels he should neither geue nor sende to vs anye thinge equall wyth thys whiche is the head of all goodnesse who spared not his onelye begotten sonne to saue vs that were hys fugytiue slaues And
our sinnes that the bytternesse of our penaunce mighte wype awaye the fylthye humour of our corrupt life from our soules The Iewes did eate their lambe standinge hauinge their stafes in their handes and in greate haste ready to flye out of Egipte euen so oughte we to stande in true faythe and good lyfe not to syt or lye in corrupt doctryne or lyuing but to haue the staffe of true hope of eternall ioyes to come in our handes to stay vs in the daūgerous iourney of this worlde that wee neyther faynte for werines nor giue ouer for cowardnes to our gostly enemies knowing that theyr iorney was but from Egipt to Iewry and our iorney is frō the earth to heauen the strong and holsome vittale of whiche iorney is this heauenlye foode of Christes body and bloode And as they were in readynes to departe out of Egipt by and by after the eating of the lambe so ought we cōmyng to this blessed sacrament to haue our liues so vp righte and pure from all synne as thoughe we shoulde euen then depart out of this transitorye worlde For looke in what state of clene lyfe aman wold auenture his soule when he dyeth let him with all diligence prouide and procure that his soule be in the same state when he commeth to communicate By this comparison ye may learne good people howe to proue iudge your selues and so to come worthely to this heauenly foode The next thing is to lerne how to iudge and discerne the body of our Lord whē we come vnto it that is to say we may not vndiscretlye negligentlye take it but we oughte to discerne Christes body from other common meates and considering the great dignitie and worthynesse of it we ought to geue honour and reuerēce due to so great a thing as is the flesh and bloode of Christ God and man not the fleshe of man one lye for than it could not geue life but the proper fleshe of Gods sonne vnited to his person in diuinitie and is therfore able to geue lyfe eternall to our mortal bodies For which cause we ought with feare reuerence and a deuoute mynde to come vnto it which beyng the same in substaūce that suffered is also the best wytnesse of Christes paynful passion Wherefore when thou doest go vp to the Aultare to bee fedde wyth thys spirituall and heauenlye meate beholde wyth fayth the most holy body and bloude of thy God honour it maruel at it touch it with thy minde take it with the hand of thy hart and speciallye drynke of it wyth the draughte of the inwarde man No man eateth worthely this flesh but he that first honoureth it with godly honour in the holye Sacrament considering that it is greate synne not to honour it seinge it is the bodye of him that made thee and wyth it redemed thee and shall by it rayse thee oute of dust and ashes for the which thou hopest to receiue heauen and the ioyes that bee therein and to bee associate to his holy angels But wher as in this sacrament there be two thynges conteyned the outwarde fourme of breade which is sene with the eyes of the bodye and the bodye and bloude of Christe whiche is seene onelye with the eyes of the soule which is fayth Therefore let euery man or woman when he seeth this sacrament in the Priestes handes direct the eye of his faythe and hys intent to honour onely that substaūce of Christ God and man whiche he seeth not with hys bodelye eyes but beleueth it moste certeinlye to be there present and let him not fyxe hys thoughte vpon the visible whitenes or roundnesse of the bread which be sensible creatures reserued ther for the vse of this mistery and may in no wise be adowred and worshipped with godlye honour but let him intend to honour the body and blood of Christ and yet not those as onely creatures but as they be vnited to the Godhead and made one person in diuinitie for onelye God is to bee honoured with godlye honoure whiche we doo when we honour Christe God and man present in the blessed Sacrament This honour specially consisteth in oure true and lyuely fayth which we haue of Christe there present which honour we declare outwardly by kneling and other reuerent behauour of our bodies protesting thereby what is our faythe and iudgement concernynge the substaunce of thys most blessed Sacrament and so we truly iudge and discerne our Lordes bodye And for further honour to be geuen vnto it when so euer we receiue it we take it fastinge before all other meates except extreme sicknes or the instant danger of death doo require otherwyse to take it when and as we maye For euer synce the Apostles time it pleased the holy gost that for the honour of so great a Sacrament the body of our Lorde shoulde first enter into the mouthe of a Christen man before all other externall meates For thys maner and custome is obserued vniuersallye througheout the holle worde And for that cause it is decreed by the vniuersall Churche of Christ that this moste honourable Sacrament shoulde bee reserued for the necessitie of theym that be sicke or absent least where as it can not bee duelye consecrate at all tymes and places of a priest not fasting the sicke folkes should die wythoute thys heauenly foode whyche is theyr strengthe and the staye of theyr passage to the next worlde Furthermore at the tyme of the receyuing of this Sacrament we ought to haue our myndes occupyed in remembryng the passion of Christe For by this sacrifice which Christ geueth to vs we know assuredly that he boughte vs wyth no worldly treasure of golde and syluer but wyth this same his moste precious bodye and bloude and by it we are prouoked to remēber alwayes his most hye benefite and therewithall continuallye to render moste humble thankes to him in deuout affection and obedient seruice according to hys good wyll and pleasure Thus receyuing the bodye and bloode of oure Lorde we oughte thankfullye to remember and confesse that oure sauiour Christ hath geuē his body to death and shed his bloude for vs knowyng that we ought agayne rather to suffer our bodyes to be slayne and our bloud to be shed for hym and in defence of hys truthe and edifyeng of his people if the case so required than to forsake or denie him or the truth of his gospell reueled by the holy ghost to the catholike churche By this good people ye knowe how to iudge and discerne the bodye of our Lord and how to behaue your selues when ye come to receyue it Now likewyse know what is your dutye to do after ye haue receiued it Ye ought to keepe and preserue your selues clene from synne rather after than before lest you commit anye thyng that might displease the presence of his maiesty whō ye haue receiued and therby be an occasiō of his
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
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
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
doer for suche sorowe is not true contrition because it proceadeth not from faith which is the foundation of penaunce whyche no man can do except GOD with hys grace preuent hym and freelye by hys mercye conuerte him nor yet onely procedeth from feare of punishement eyther temporall or eternall for that declareth that the sinner dothe not nor woulde not forsake his sinne if he knewe that he myghte continue in the same styll wythoute anye payne or punishemente but it proceadeth from the loue of GOD whose maiestye wee haue offended and therefore are angry with our selues and hate that oure noughtye sinne wherwith we did offend had rather suffer any paine be it neuer so greate than to offende him againe This is the true sorow of Contrition whiche is taken for our sinnes principally for this respect that we haue offended our most merciful father whiche contrition he wyll neuer despise but receiue to mercye all those that with so pure an harte doe turne to him Blessed Saincte Peter in the repentaunce that hee tooke for hys synne left an example howe we might haue true Contrition whiche is to dooe as he dydde For hee was verye sorye and wepte bytterlye for hys offence alone by him selfe And yet he did not so for any bodely hurt that he had for denyinge of hys master our sauior Christ nor for any losse that he had of worldlye goodes nor for any rebuke that was geuen hym for hys denyall nor yet for anye feare that the Iewes woulde haue put hym to shame because he had denyed his maister for he knewe they woulde neyther hurte hym nor blame him but rather fauoure him for it But these thynges caused him to be sory and to wepe for his sinne First he did remember and consider the great perfection holynes and goodnes of his maister and howe he was the verye sonne of almighty God and also he remembred how he had taken him and made him his disciple and howe great fauour singuler kindnesse he had shewed him for the which he considered how feruentlye he loued Christe and how greatly he was bounden so to doe And than he remembred the promyse he hadde made vnto him and how vnfaithful he was in breaking that promise and vnkind in denyinge and forsakinge his mayster And thus the remembringe and consideringe of these thynges caused Sayncte Peter to bee contryte and to wepe for hys synne and to wyshe that he had not denied Christ and further to wyll that he woulde neuer offende agayne nor breake hys promyse anye more but euer keepe and fulfyll iustelye all that euer his maister our Sauyoure Chryste didde commaunde hym to do And so Sainte Peter dyd After this maner shoulde we consider our sinnes and be sory contrite for them Surely if we sinners did call diligently to our remēbraunce the gret goodnes of our sauior Christ euer shewed vnto vs as how he redemed vs with his moste precious bloud and painefull deathe and hathe chosen vs to his disciples and made vs inherytours vnto heauen and howe mercyfull and gratious he is alwayes vnto vs and howe holye iust reasonable laudable and howe easye a lawe he hath geuen vs and than consider further particularly and more in specyall hys goodnesse and that he hathe done and doth dayly for vs we shoulde than see that wee ought to loue laude and honour him aboue all creatures and fulfyll hys commaundementes whyche wee haue vowed and promysed to dooe And than yf we did consyder the vylenesse and noughtinesse of our sinnes and howe muche we did againste naturall reason and honestie in doynge of them and howe greatlye we dyd offende God in presuminge to doe so euill in his presence and fighte againste his lawe and in breakinge our solemne promisse of kepinge his commaundementes and than if wee dyd consider that in doinge of our sinnes we did not regarde his gracious goodnes and fauour nor feare his power and most dreadfull punishement if we did well consider these thinges were fullye perswaded of Goddes mercye whiche he is readye to shewe to all that vnfeynedlye wyll forsake theyr former noughtye wayes and turne to hym wee shoulde than take this contrition and see that wee oughte to be more sorye for oure synnes than Saynt Peter ought to haue bene for hys For oure Sauioure Chryste hadde shewed vs more kyndenesse and hadde doone more for vs than he hadde done for Saincte Peter at that tyme. For he dyed afterwarde for oure sakes and redemed vs and delyuered vs oute of the handes of the Deuyll And againe our sinnes bee moo and wee haue oftener broken oure promyse than Sayncte Peter didde for hee brake it but once and that was for feare and wee haue synned often tymes wythoute anye feare or compulsion but rather wyllynglye yea and dyuers tymes wee haue desyred to synne and studyed howe and where wee myghte fullfyll our vngracious lustes and desyres And thus ye maye see that we oughte to be more contryte and sorye for oure offences than Sayncte Peter oughte to haue bene for his By thys example ye maye knowe for what cause and by what meane ye maye haue contrition And surelye the synner that dothe well weye and consyder this that I haue spoken shall be sorye that euer he synned and didde againste the wyll and commaundemente of oure Sauioure Chryste whiche is so good and gratious and he shal wil that hee hadde neuer offended and hee shall hate synne and purpose and atende to lyue well and to make amendes and restytutyon of that he hathe wrongfullye taken or done and shall humble hymselfe by knowledginge and confessynge hys faultes and submytte hymselfe hollye to the correctyon and dyscyplyne of GOD and hys holye Churche not doubtynge but that hee shalbe receyued to grace and mercy and remission of all his sinnes Furthermore it is to be noted that the sorow and repentaunce whiche a theefe taketh for hys thefte whan hee shall suffer deathe for it and the repentaunce that a myslyuynge manne or woman taketh for their mislyuinge when they shal bee brought to any open shame or shal gette anye painefull dysease thereby is not that true Contrition that wee speake of nor yet any other lyke sorowe that men maye haue and take for theyr offences in other lyke cases Because such synners and offendours bee not sorye for that they didde againste Gods lawe and offende him but they bee sorye for the deathe or shame or other pain which they shal suffer for their noughtye liuinge Yet notwithstandinge these other paynes whereunto they come by order of lawe they maye also bee sorye for their synnes specyallye and mooste principallye because they didde offende GOD in despysinge him in doynge their synnes more thanne for anye shame or payne that they shall suffer here for theym and yf they so dooe hauynge the mynde and wyll to synne no more but to make restitutyon and to confesse and make satisfactyon for the same than they haue
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