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
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
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
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
that God most loueth and not to be ashamed to do wel to oure brother lest Gods sonne be ashamed of vs before his father And this ought we to doo without delay as Saynte Paule teacheth saying Lette not the Sunne set vpon your anger nor geue not place to the deuyll who is moste busye in the nyghte tyme takynge occasion whan a man is alone to kyndle his anger more and to moue the man to abuse that headye affection whiche is voyde of all counsell to furder mischiefe as to false accusacions murder and suche other enormities as procede from anger Thus briefly ye see what he that anye waye hathe offended hys neyghboure is bounden to dooe whiche is to gooe to hym and to confesse his fault and to do that lieth in him to reconcile his neighbour No harte is so harde and stiffe but with humble submission it will bee mollyfied and made softe as the wyse man sayeth A soft speache breaketh bones and an humble answer dissolâ—eth anger so that it lyeth in our power to queÌ„ch or to kindle thâ—â—â—ger of hym that is offeÌ„ded On the other syâ—e he that is offeÌ„ded hath taken and suffered iniury at his neyghbours hand ought not onely to forgeue him hartely freely that did the wrong but also to praye for him as Saint Iames saieth Confesse your selues one to an other and pray eche for other that ye may be saued And this is also an other lette and stoppe that the grace which is ordinarily geuen by the sacrament of penaunce can take no place in the hart of him that wil not be reconciled and forgeue his neighbour as he wold God should forgeue him Therefore good people if any of you haue suffered wrong at your neighbours hand think and consider with him selfe how often he hathe offended other men and God also the Lord of al men and so shall he be more ready and disposed to forgeue againe Lette him labour to imitate our sauiour Christ whose seruant he professeth to be who taught all his disciples in their prayers to forgeue suche as were debters and offenders to them if they would haue god to forgeue vnto them their offences lykewyse Willing vs to shewe our selues to our neyghbours euen in suche sorte as we would God should be towardes vs. For the man of whom our sauiour speaketh in the parable that would not forgeue his fellowe seruant his small debte of one hundreth pence did in that vnmercifull behauiour muche hurt him selfe and brought himselfe in debt and daunger of ten thousande talentes whiche his Lorde had forgeuen him before Whereby wee be taught that when we doo not forgeue other than we stande in our owne lyght and procure that God shall not forgeue vs. It lyeth in oure power to prescribe as it were a lawe to God of forgeuing or not forgeuynge synne If we reuenge or forgeue the wronges that bee dooen against vs euen so will God reuenge or forgeue that we haue done against him For as the wise man sayeth He that will reuenge him selfe shall finde vengeaunce at Gods hand againe and shal retayne his owne synnes Forgeue thy neyghbour that hurteth thee and thaÌ„ thy sinnes at thy praier shall be loosed The man that kepeth his anger against his neighboure can he aske a medicine of God Therefore let euerye man forgeue one another if he haue any quarell against him like as our Lorde hathe forgeuen vs and let no rancour or malice nor no footesteppe of hatred remayn The greater the iniurie is that is done the greater merite and the more prayse is to â—ontemne it It is more glorious for a Christen man to ouercome himselfe and his furious passion of anger than to ouercome his enemy and so to do himselfe more harme than his enemy Against this wylde beast of Ire we ought to vse as a sharpe brydle the feare of Gods iudgement to come and when we be prouoked thereto to aske of oure selues whether it were better to be ouercommed of anger thaÌ„ to ouercome it and to consider that when we bee ouercommed of it we blame our selues and be ashamed although no man accuse vs and be greatlye sorye for it But when we haue ouercommed it like a conquerour we are glad and much reioyce For the greatest victorie against anger is when wee paciently beare our iniuries and do not cruellye reuenge them If they be worthy muche blame that doe iniury to vs why doo we make our selues as euill as they be in doyng the like to them agayne rather let vs studie to be like God who commaundeth vs to loue our enemies and to do good to them that hate vs and to pray for them that sclaunder and persecute vs that we myght be the children of oure father that is in heauen that causeth the sunne his creature to shyne ouer good and euyll and rayneth bothe ouer iust men and vniust God oure moste mercifull father hathe soo hollye pardoned vs and so liberallye forgeuen vs all iniuries done against him that he neither condempneth vs nor putteth vs to shame nor imputeth them to vs whom he hath once receyued to mercy But contrary some men there be that forgeue their iniuryes that although they wyll not reuenge them yet they wyll vpbrayde them withall and cast theim in their teeth Other some there bee that although they speake nothing of them yet they keepe rancour in their mynde readye to breake out when occasion shal be geuen againe These men haue not fully forgeuen their neyghbours offences and in so doynge bee not the children of God like to their father in heauen who fully and freelye forgeueth al iniuries and neither vpbraydeth nor remembreth theim any more agayn so that where sinne in synners did abounde there grace in penitentes doeth more abounde Therefore when we forgeue let vs do it frely and holly and from the harte withoute pretended simulation whiche we may knowe whether we haue done so or no when wee perceyue oure selues to be verelye and hartelye sory when our neighbour whom we haue forgeuen falleth into any mysfortune or is hurt or harmed by any occasion and also when we perceyue our selues to be hartely glad for his commoditie and preferment and to laboure and procure the same as muche as lieth in vs. This is that mutual compassion that all Christen men beynge members of one bodye oughte to haue one to an other in such thinges as be godly and proceede from charitie alwaies followinge peace and holynes of lyfe without the whiche no man shall see God For they shall be called the sonnes of God that be makers of peace Some men be peaceable that geue and render good for good and studye to hurte no bodye so muche as lyeth in them Other some be pacieÌ„t that dooe not render euyll for euyll and yet bee able to beare with them that doe them wronge Other some be peace makers