disciples and sayde Take eate thys is my body And he toke the cuppe and thanked and gaue it them sayde Drynke ye all therof Thys is my bloude of the new testament that shal be shed for many for the remission of synnes This do in the remembraunce of me These wordes marke well and let no vayne nor carnall reason seduce the. But let fayth be thy guyde in thys matter for reason can not apprehende the knowelege of fayth for fayth is aboue reason it excedeth reason it dependeth not of reason Fayth as saynt Paule Heb. ii doth defyne is a sure confidence of thynges whych are hoped for and a certaynte of thynges which are not sene Which fayth also as saynte Paule doth testifye Rom. x. commeth vnto vs by hearynge and hearyng commeth by the worde of God Thy reason and wytte therfore captyue in the obsequy of Christe and styre vp and quycken thy fayth by the hearynge of the worde of God The worde of God as it is aboue mencioned doth declare that Christe takynge the breade sayde it was his body Seynge then that gods worde dothe saye that Christ dyd transmute the substaunce of the breade into hys body Geue a fayth to it though reason can not attayne the knowlege of it and cease accordynge to resons motion to questiō as the Caphernaites dyd When they asked of Christe howe can thys man geue vs hys fleshe to eate for ther is nothynpe vnpossible to god In these wordes of Christ thou mayest note the institucion of the consecracion of the body of Christe and the auctoure and founder of the same The auctoure and founder of the same was no lyghte fantasyed man He was no lyenge man he was no man that by settynge forthe of a newe secte or of a newe opinion soughte hys owne glorye But it was Iesus Christ the sonne of the eternall lyuynge God God and man in whom was euerlastynge wysedom wythout decaye Euerlastyng constancy wythout mutabilite he beynge not only true but also the very truthe whome the voyce of the father from heauen dyd commende sayenge Thys is my deare sonne in whō I delyte heare hym Whē therfore Christ beyng both true the very truth in whom was no doublenes of spech but playnes and simplicite whom the father speakyng from heuen wylled vs to heare takyng the bread and blessyng it sayd This is my body and blessyng the cup sayd Thys is my bloud We ought as Christ is playne true and wythout doublenes so wythout tropys methaphors similitudes signifycacions and all other crafty quyddities and logicall intencions playnly truly and without doublenes to take and receaue the wordes as Christ hath spoken them Christ playnly by demonstracion takyng the bread sayde This is my body What shuld we then enterpryse to say agaynst hym that there was not his body The institution then of the cōsecracion of the body of Christ was by the worde of Christ sayeng This is my body This body in the forme of bread of Christ consecrated for as much as he was then departynge from them and from theyr eyes that mortall and sensible body shuld be substracted he distrybuted then beyng present wyth them his bodye in that forme and sort of the which after his departyng they shuld take no mistrust But that by theyr fayth they myght se hym alwayes present By the which they shuld take comforte and also by the contemplacion of that alwayes to haue a fressh memoriall or remembraunce of his passion and death Wherfore he sayd to thē Lu. xxii This do you in the remembraunce of me In these wordes we are not only monyshed to haue a contynual remembraūce of Christes death but also it is omytted vs as for a cause of that same remembraunce For Christe sayde hoc facite This do you Obserue therfore diligent reader and note that Christ had as I haue aboue sayde geuen them his body they receyued it he wylled them that they shulde do it in the remembraunce of hym What shuld they do that they receyued at Christes hand What receyued they at Christies hand they receyued his very body Then Christ wold they shuld do this that is to receyue his body and not only a pece of bread in the remembraunce of him It maye be further questioned where shuld they haue Christes body he beyng ascended into the heauens syttyng on the ryght hande of his father Verely in the Sacramēt of the alter by his power now consecrated as it was before his power beyng no lesse now then it was thē for he that wylled them to receyue his body and drynke his bloud in the remembraūce of hym wrought then and nowe also by his power worketh the consecracion of his owne body or els how shuld they do that thyng which Christ wylled thē to do Actū xxii That the very body of Christ was receyued of the Apostles and of other Christians after that he was ascended it is manifest not onely in the Actes of the Apostles but also in other places as namely fyrst in the fyrst epistle of Saynt Paule to the Corinthians In the which place Saynt Paule exortynge them from ydolatry certyfyeth them that as yet the hath no tēptacion ouertaken them but such as foloweth the nature of man Wherfore he wylleth them not only to flye from ydolatry but al so from the partakyng of ydolatytes that is from such meates as were offred to ydols Which vyce he counteth not to folow the nature of man but rather to come of deuelyssh malyte Now to auoyde the partakyng of ydolatytes He compareth or rather maketh asimilitude of the LORDES table and the table of the deuell declaryng that as the partakers of the body of Christ are one body in Christ so the partakers of ydolatytes be one body in the deuell and begynneth his purpose after this maner Wherfore my dearly beloued flye from ydolatrye or flye from the worshyppyng of ydols I speake sayeth he vnto them which haue discrecion Iudge ye what I saye the cuppe of thankesgyuyng wherwith we geue thankes is it not the partakyng of the bloud of Christ The bread that we breake is it not the partakyng of the body of Christ For we many are one breade and one body in as muche as we all are partakers of one breade For the profe of his sentence that is that the receyuers of the one or of the other are in the felowshyp of the same he sayeth Beholde Israell after the flesshe They that eate the sacrifyces are not they partakees of the aulter And then he cometh to the other party in the which after he had declared that the offrynges of the Heathen were to deuels and not to God He sayeth nowe wold I not that ye shuld be in the felowshyppe of deuels And why Bycause these can not stande togyther and immediatly he sayeth Ye can not drynke of the cuppe of the LORDE and of the cuppe of the deuels ye cā not be partakers of the LORDES table and of the table of
reputacion and toke vpon hym the nature of a seruaunt became lyke another man was foūde in hys shape as a man he humbled hymselfe and became obediēt vnto the death euē the death of the Crosse so that Christ in thys estate was full of infyrmities was passible mortall in al thynges as Paule sayeth founde as man onely that in hym was no synne Wherfore when the disciples murmured that Mary Magdalene dyd poure the swete and precious oyntment vpō Christes heade he sayde Ye shall haue poore men wyth you alwayes to whome whan yelyst ye maye do good but me a poore man and a passible man as I am now to whome you may do suche corporall obsequye you shall not haue alwayes For Christe after hys resurreccion had no mortall body no passible body no bodye indued or infected wyth infirmities but he had then an immortall body an impassible body and a glorifyed body in the whyche body he beynge present wyth hys disciples and speakynge wyth thē counted hym as though he had not ben with thē For as Luke .xxiiii. reherseth he sayde these be the wordes whych I spake vnto you whyle I was yet wyth you For it must be all fulfylled that was wrytten of me in the lawe of Moyses in the Prophetes and in the Psalmes Note deligently how Christe sayeth whyle I was wyth you countynge hym selfe not then to be wyth them wyth whome he was present to whō he then spake bycause thē he had not a such lyke body whych then indued wyth infyrmityes as theyrs were but an immortall and inpassible body By thys texte euydentlye may be proued the ryght true vnderstandynge of the other texte whych they falsly do allege whych is that Christ is not nor wyl be wyth vs alwayes wyth a presence of a mortall body or of a despecte body But he is wyth vs by hys power and wyth a presence of an immortall body What shulde I stande in rehersall of many of theyr wrested aucthorities which a very yong reader may sone deprehend that they are not taken in theyr natyue sēce Yf the places of theyr auctorities be so exyle and feble much more is theyr carnall blynde reasōs which take none effecte in matters of fayth are very feble Wherfore I thynke it but wast labour to reherse any more of thē seynge they are but freuolous and maye sone be assoyled of any true christian Yet these to reherse I haue thought it expedient to the intent that the reader maye knowe and perceyue by wrastyng of these auctorities that al the other that they alleage for this purpose be of lyke condicion Wherfore yf ther be any auctoryte or reson brought or made agaynst you suspecte it and thynke as you maye very well that it is false though you for lacke of learnyng or knowledge can not deprehende the falshed therof or discusse the partes of it The truth of this is and hath ben euer sence Christes supper certaynly euident and voyde of al doute to the which with mekenesse do reade the scriptures deferrynge the power of theyr owne wyttes and wholy commyttyng them selues and theyr vnderstādyng to god and to the instrucciō of the grace of his holy spirite For in the vnderstandyng of the scriptures all fantasies quyddities and inuencions of mens braynes in the whiche some of late dayes to depely haue laboured repelled and forsaken in whose place are the substanciall truth simplicite goddes grace to be receyued amplexed christes wordes syncerly to interpretate They were to nyse in theyr prety lytle fayth which so properly denyenge the possibilyte of Goddes power enterprysed with a quydditye to chaunge Christes worde that where as Christ sayd by manyfest sentence This is my body They saye that he wolde haue sayde this signifyeth my body But Christ at that tyme was no babe he coulde well speake that that he meaned or thought specially to his Apostles to whome it was geuen to knowe the misteries of thē kyngdom of god Luc. viii And to whom he vsed no parables but expounded of his owne mouth Or els they were very nye of Christes councell when they can at the least they take vpon thē to knowe Christes thought hauyng no parte of his worde to declare the same to them yee they seme to make Christ such one that he wolde saye one thynge and thynke another and in conclusion his word to be clene contrary to his thought What shuld I stāde so long in the cōfutacion of theyr vayn reasōs in this lytle thyng which deare reader I set forth only for a moniciō of such heresies and for a confirmacion of the truth to the vnlearned that they by this maye learne to beware of theyr deuelyssh reasons and be confirmed in the true waye and be enstablyshed in the same And not for an absolute or exquisyte worke which asketh much more learnyng and wysdome in sentence then I haue here expressed Yet notwithstanding for the fauour of the vpright truth and settyng forth of the same all theyr heretical inuencions and tryflyng reasons omytted and set aparte I wyll in this matter set forth grosly playnly that I maye instruct the rude by Christes acte word and learnyng Fyrst as saynt Paule sayeth The shadowes and figures are gone and we haue the bodye we haue not therfore the fygure of Christes body and bloud but the selfe same thyng Exodi xvi We haue not Manna as the Iewes had in deserte We haue not the shewe bread of the Temple for that manufact temple and the golden table are passed We haue not the bread that Hely had prepared by the aungell which strengthed him forty dayes .iii. Reg. xix Neyther haue we the bread and wyne that Melchysidech the prest of the hyest offered vnto Abraham Gene. xiiii For these are passed and gone afore as shadowes and figures and in theyr stedes haue succeded the veryte for Christe hath fulfylled all the lawe prophetes that were of hym in hymselfe and his actes why then shuld we abyde any mo fygures of him except the estate and condiciō of our church be no perfecter then the Iewes sinagoge which had nothyng but fygures but that cā not be Wherfore I let passe this Iewes interpretacion of Christes wordes with all theyr fygures and wyl declare by these wordes the acte learning of Christ that in that most blessed Sacrament is not as in a fygure the very body and bloud of Christ For he beyng the wysdom of the father and very God equall with the father knowyng all thynges to come by his euerlastyng knowledge he perceyued the tyme to draw neare in the which he wolde suffre he sayd to his disciples Mat. xxvi Ye knowe that after two dayes shal be easter and the sonne of man shal be delyuered to be crucifyed And I haue hertely desyred to eate thys easter lambe with you before I suffre Thē he syttynge with his apostles toke the breade gaue thankes and brake it and gaue it to the
the deuels So nowe deare reader what expresse sentence Paule hath wrytten of the bodye and bloud of Christ which after my censure is of suche strength for the presence of the body of Christ in the Sacrament that it can not be iustlye resysted Yet not withstandynge yf ye luste not to geue credyte to my exyle and weke iudgement geue credēce to the iudgement of Chrisostome Ierome Ambrose Theophelacte Thomas and Erasmus which expoundyng this place I am sure do take Saynt Paule here to haue spoken of the bodye and bloud of Christ Whose sentences I wold haue here inferred but for auoydyng of prolixite let the learned search the Doctours and trye the truth In the second chapter to the Corinthians Saynt Paule also after he had rebuked the enormityes and abuses of the Corinthians about the receyuyng of the body of Christ he taught them the true vse of it In the settyng forth of the which he maketh a very euydent mencion of the same body of Christ which document and learnyng which ordinaunces also that he delyuered them he certifyeth them that he receyued it of the LORDE after the rehersall of the wordes of Christ which I desyre the diligent reader there to reade he doth inferre godly monicions for the receyuyng of the body of Christ and declareth the daunger of the euell receyuer sayeng Who so euer shal eate of this bread and drynke of this cuppe of the LORDE vnworthely shal be gylty of the body and bloud of the LORDE But let a man examyne him selfe and so let him eate of thys breade and drynke of this cuppe For he that eateth and drynketh vnworthely eateth and drynkethe his owne dampnacion bycause he maketh no difference of the LORDES bodye I can not a lytle meruayle that mē so malyciously and erroniously wyl fal from the trueth hauynge suche a clere sentence of Saynt Paule which so manifestly doth declare and open the veryte of the body of Christe in the Sacramente that to a Christian reader as I suppose there is no doute nor diffycultye as concernynge hys fayth in this matter left vndesolued Yet althoughe thys place be so good and full of strengthlest shulde offende wyth prolixite or discorage wyth tediousnes brefly nothynge with me two thynges in S. Paule I hertely desyre you pondre hys sentence Fyrste note that where as saynt Paule in the begynnyng of his sentence speakynge of the sacrament accordynge to our sensible knowlege doth call that breade in the ende of the sentence as an exposicion to hys fyrst worde calleth it the body bloude of Christ And in the last sentēce where that he sayeth that the vnworthy receauer of the bread doth receaue it to hys damnacion subuertynge the cause addeth an exposicion of hys worde and sayeth Because he maketh no difference of the Lordes bodye Note then and beholde that S. Paule dothe not call the sacrament onely bread But also namynge the same calleth it the body and bloude of the Lorde and the LORDES body So breade it maye be called accordynge to our sensible knowlege for we se nothynge but bread we tast nothynge but breade we fele nothynge but breade but by faythe we beleue the bodye of Christe and no bread for bread hath no place wyth the body of Christe The other that I do note is of the vnworthynes of the receauyng and of the paynes taxed for the same S. Paule counceleth the receauers of thys sacrament to examen themselues left they shulde receaue it vnworthelye for in so doynge they shall receaue it to theyr damnacion and be gyltye of the bodye and bloude of the LORDE because they make no difference of the body of the LORDE Now yf ther be not the body of Christe in the sacrament of the alter why dothe Paule councell the receauers to examen themselues shulde they do for to eate a pece of bread Or why more for the eatynge of thys breade then of other bread Further how shuld a mā eate a pece of bread vnworthely except ye wyl say that he hath taken excesse of it or as the commē sayenge is that a man is vnworthy to eate of the bread because he laboureth not for it which vnworthynes taketh no place here in thys matter Moreouer yf ther be not the body of Christ but breade why shuld the receauers for the receauynge of a pece of bread be gylty of the body and bloude of the LORDE And how shulde they receaue it to theyr dampnacion There is no comparyson betwexte the facte and the payne yf it be nothynge but breade I suppose that the iustice of god wyll not make a man gylty of the bodye and bloude of the Lorde for eatyng of a pece of bread wythout an ordinaunce or a law goyng before Also howe in the receyuyng of a pece of bread shuld the reaceyuers make difference of the body of the Lorde yf the body of the LORDE be not there But for as much as S Paule willeth vs not to receyue the Sacrament vnworthely for yf we do we receyue it to our dānaciō bycause we make no dyfferēce of the body of the LORD I take it that in the sacramēt of the aulter is the very body of Christ in the respect of whom we receyue it worthely or vnworthely and by whose presence yf we receyue it with the examynacion of our selues we make a dyfference of the body of the LORDE And for as much as Christ blessyng the bread and geuyng it to his Apostles sayd This is my body I beleue that in the Sacramēt is his body for sure I am that he beyng the truth can not lye Yet for as much as the malyce of heresy is not so sone quenched but alwayes seketh to withstand the truth and peraduēture as the Pharisyes dyd agaynst Christ not hauyng what to saye to hym fel to calumniacion So wyll they yet and wyll saye although it hath ben so taken for a smale tyme yet we haue swerued from the prymatyue church Therfore we shall here inferre the sentences of some of the eldest and most auncient Doctours of the church which were very nygh to the primatyue church by whose vniforme consent we maye perceyue the trouth of the matter to be the surer Tertullyan one of the auncient wryters of Christes church nexte to the Apostles agaynst Marcio an here lyke sayth these wordes Christ when he had sayd that hartely he desyred to eate the Easter with his disciples The bread taken distrybuted to his Apostles He made his body sayeng This is my body Yf this auncient wryter beyng so nygh to the prymatyue church which knewe the very truth as it was receyued of the Apostles And knewe also howe they dyd sayth confyrmably to our fayth to our vnderstandyng of the scripture it is an argument that we are in a good way and that we truly do interpretate the scripture although a sorte whotelynges thynke the contrary Saynte Cyprian also a holy martyr and an auncient wryter maketh a hole sermon of
the supper of the LORDE in the which amonge many goodly sentences of the Sacrament as indede there is plentye he hathe thys sentence Christe thys sacrament sometyme doth call hys body sometyme hys fleshe bloude somtyme bread Thys commen bread the chaunged into flesh and bloude doth procure lyfe c. Although thys is very manifestly spoken yet more playnlyer he speketh in another sentence Thys bread sayeth he that the Lorde gaue vnto his disciples throughe the omnipotency of the worde chaunged not in figure or in outwarde forme but in nature is made flesh and as in the person of Christ the manhode was seue and the Godhed hyd so in the visible Sacramente the deuyne nature inuisible infundeth hymselfe to the intente that vnto the Christian religion about the Sacramentes shulde be deuotion Is not thys as playnly spoken as any man can speake To thys man beynge so auncient an holy martyr we shuld and ought to gyue credence before v C. Swynglins or any such other Yet that we maye se the argument of many good men which yet were in dyuers tymes some other shal be recyted S. Ambrose differreth not in sentence from these he sayde Because that by the death of the LORDE we are delyuered of it we declare oure selues to be myndefull in that we eate his bodye and drynke hys bloude whych were offred for vs. In the .vi. boke of the sacramentes he doth treate of the same also He also sayeth yf the worde of Helyas was of such power that he causeth the fyre to come downe from heauen Shall not the worde of Christ be of such power that it shal chauÌ„ge the substaunce of thynges that is the substaunce of breade wyne into the substaunce of hys bodye and bloude It is rede of all the workes of the worlde that he sayde the word they were made Therfore the worde of God that is the sonne of God whyche coulde of nothynge make all thynges that were can not he chasige the thynges that be into it that they were not Thou seest gentle reader the sentence of S. Ambrose thou mayest perceaue that he agreeth wyth thother S. Hierome also a man both of great learnynge and holynes dissenteth not from thys doctryne he sayeth After that the figuratyue Easter was fulfylled and Chryste wyth hys Apostles hadde eaten the Easterlambe he toke the breade whych conforteth the herte of man and went to the true Sacrament of Easter that euen as in the prefiguracion of hym Melchysedech the preste of the hygh God dyd offrynge bread and wyne he also wolde set forth the truthe of his body and bloud Saynt Austen also a famouse man bothe of lyfe and of lernyng varyeth not from those men but saythe thys in the forme of breade wyne whych we se we do honour thynges that we do not se that is the body and bloude of Christ Beholde the sentences both faythfull and godly And for as muche as the wrytters of them were men to be reputed and not disdayned esteme them of authorite S. Gregory also a man of good authoritye followed the same trade sayenge As the diuinitie of the worde doth fyll all the worlde so in many places is the body of Christe consecrated and yet be there not many bodyes of Christe but one body and one bloude Eusebius Emisenus also a maÌ„ not to be despysed sayth thys The inuisible prest with his worde by a secret power doth chauÌ„ge the visible creatures into the substauÌ„ce of hys body and bloude pondre nowe gentle readers the vnyforme consent of these doctours which as for a certayne of them althoughe they were in dyuers tymes and contryes yet the holy goost theyr scole mayster and the mayster of truth taught them all as concernynge the poyntes of our fayth one lesson of truth So that they all do agre in thys truth that in the Sacrament of the aulter is the very body of Christe Many mo mayebe rehersed that do agre in thys poynte whyche playnly were ynough to fyll a hole boke Therfore shall they be omytted trustynge that these fewe yf theyr auncient holynes and learnynge be pondered with the places of scripture aboue rehersed are sufficiente to staye a Christians herte yf he be not already drowned in heresye Seyng then that the scriptures which can not be but one and these famouse doctours agreyng to the same do teache that in the sacrament of the aulter is the body of Christe Let euery true Christian not with a dissemblyng mouth for feare of payne but with an vnfayned herte for the loue of the trouthe not onely professe but also beleue that in that sacramente is the very bodye of Christe Thys sacramente consecrated not by the power of the minister the preste but by the power of God workyng in hys word spokeÌ„ of the prest people shuld frequeÌ„t for the purpose for them whych Christ dyd institue it Christ when he habâ—â— consecrated hys body delyuered it to hys Apostles sayde Thys do you in the remembraunce of me Then shulde all Christians frequent this sacrament for the remaÌ„braunce of Christ To what remeÌ„braunce of Christ Verely to the remeÌ„braunce of hys death That euery ChristiaÌ„ seynge or receyuyng his body shuld remeÌ„bre alwayes haue before theyr eyes that Christes body for they sake whych of themselues were vnable and vnsufficient to make amendes was delyuered to his enemyes and for theyr offence whyche they by none of theyr merites coulde put awaye was he whypped and scourged beaten and deluded nayled on the crosse and wyth a spere thorowe the herte perced and thys frely oute of that swete vessell to wass he awaye the offence he shed water and bloude Thys to them by hys passion redemed and by the same to the father reconcyled he hathe gyuen the meryte of his passion which vnfaynedly hath is and shal be sufficient for the synnes of all the worlde for he sayde Thys is my body whych for you shal be delyuered And thys is my bloude which for you shal be shed After this sorte al ye Christians when you se or receyue the Sacrament haue of Christ such a remembraunce and forget not to be thankefull For to this purpose you shuldese or receyue it and not to make a gasyng stocke of it when you haue sene you haue all done So that you thynke you haue no more to do but to se it or to receyue it And this that thankeful remembraunce of that blessed death or passion with the acknowlegyng of the frutes and benefytes of the same is forgotten and though as no parte of our duetye which of trouth is the chefe parte of our duetie as often as we by fayth do se the body of our sauyour Christ in that Sacrament And further when the death of Christ is thus remembred then shulde men also remembre that as Saynt Peter sayth i. Pet. iii. Christ hath suffred leauing an ensample vnto you that you shuld folowe his steppes which is as he dyd beare the Crosse
so you must beare your Crosse As he mortifyed our synne in his flessh beyng crucifyed on the crosse So ought you to mortyfy and slaye synne in your bodyees crucifyeng your flessh with the lustes and desyres For as Saynt Paule sayth Gala. v. they that are Christes hath so crucifyed theyr flessh Wherfore deare reader commynge to the presence of the blessed bodye of Christe of these thynges be not forgetfull but aboue all be not vnfaythful let fayth in thys matter be thy guyde And when by faythe thou beholdest Christes body by a thankfull remembraunce Remembre also the death and passion of the same bodye remembrynge the death of the bodye in the whyche thy synne was slayne beynge Crucyfyed on the crosse Remembre also to mortifye synne in thyne owne body by crucyfyenge it wyth the Iustes and desyres To thys purpose deare reader thou shuldest heare masse therfore note well and marke thys lytie rude thynge that by it thou mayest be stablyshed in thy fayth and learne by the hearynge of masse so to remembre Christes death and passō that lyke a true Christen thou mayest beare Christes crosse in thys lyfe that by the meryte of Christes death suffred on his crosse thou mayeste come to the eternall lyfe ¶ Vale. ¶ A prayer to be fayde before masse O Lorde Iesu Christe which art our very byshoppe and dyddest offer thy selfe vnto God the father a pure and immaculate hoost on the aulter of the crosse for vs myserable synners whiche also gauest thy flesh vnto vs to eate and thy bloude to drynke and madest thys mysterye of thy body and bloude in the power of thy holy sprete for a remembraunce of thy moost holy passion sayeng As of ten tymes as ye do these thynges ye shall do them in the remembraunce of me I therfore o lorde vn worthy synner of a deuoute mynde haue repared hyther vnto thy tēple although a synner to heare se that blessed sacrifice of praysynge whych thou thou thyselfe commaundest to be done for a memoryall of thy holy passion to the intente the I mygh◠sture vp in me a fresh remembraunce of thy moost blessed death and to geue the thankes for that mooste mercyfull charyte that moued the to bye and redeme my soule wyth so great pryce Graunte me moost mercyfull Lorde not onlye to se thys mysterye wyth my bodely eyes but specyally to se it wyth my inwarde eyes of fayth and therby to haue holly a louely and a thankefull remembraunce of that blessed passion and death and there in to continue vntyll the houre of my death So be it ¶ A prayer to be sayde at the eleuacion tyme. HAyle very body incarnate of a vyrgyne Nayled on a crosse offred for mans synnes Whose syde beynge perced bloude ranne out plenteously At the houre of death let vs receaue the bodely O swete O holy O Iesu sonne of Mary ¶ A prayer to be sayde after the masse O Lorde God omnipotent whiche not of oure desertes but thorow the inestimable merite the blessed passion of thy sonne Iesu Christe hast redemed man and reconcyled hym to thy fauoure graunt vnto me moost myserable synner whyche haue here vnder the forme of breade and wyne by faythe sene the body and bloude of my saueoure in the remembraunce of hym so to remember his death and his sayenge that I maye take his Crosse and folow him all the dayes of my lyfe that I maye all flesshly Iustes and synfull lyuyng vtterly forsake that I maye al aduersite afflyccion and persecution paciently suffre And so folowynge thy sonne Christe here with my crosse may also continue in thy fauour vnto the which I am reconcyled by partakynge of the merites of his blessed passion and finally that I maye come vnto thy glorye whiche thou haste promised vnto thy elect thorow our Lorde Iesu Christ thy sōne Which lyueth and reyghneth with the in vnite of the holy ghost worlde without ende So be it ¶ The Prologe to the Dirige ¶ We reade in sondrye places of the Byble most deare reader that the antique people the Hebrewes had a certayne maner of lamentation for the dead as we read how Iacob was lamented and of Aaron and of Moyses in the last chapter of Exodus how they were lamēted of the people certayn dayes in lyke maner we haue of the funerall that was among the Iewes as in the last of Genesis we haue howe Ioseph was inbawmed and in the gospel howe the holy wemē prepared swete spyces to the funeral of christ of those olde Iewyssh customes hath there exepte into the church a custome to haue a certayne suffragies for the dead called dirige of Dirige the firste antheme hereof but by whom or whan these suffrages were made we haue no sure euidence of wrytyng but dyuers auctors do ascrybe it to diuers as some to S. Isodore some to Saynt Gregory some to Pelagius but whether he or the other made it or this tyme or that it forceth not muche for thys we are suere of that Saynt Paule taught vs that we shulde no vse suche lamentacion or mortnynge for the deabe as thoughe we were without hope but we shuld rather reioyce as in them that cest in the stepe of peace And as for such suffrages as are set forth in the Dirige the collettes excepted they are no more to be applyed for the dead thā for the quycke But whether these were ordeyned at the fyrste to be sayde for the soules departed or no I wyl make no doctryne oftt but this I know well that the reader of these maye haue a great learnynge and knowledge of the miseries and shortnesse of the lyfe of man and maye learne hereby to dye well and to haue a hope and truste of the laste resurrection And for this onely cause haue I also set forthe in thys primer a dirige of the whiche the thre fyrste lessons are of the miseries of mans lyfe the myddell of the funerall of the deade corpus and the last thre are of the last resurrection For the office of the funerall althoughe it profyte not the soule yet here in we not onely do testifye oure fayth that we haue in the last cysynge but also do accomplysshe the worke of charite in buryenge of the deade ¶ The Euensonge of the dirige ¶ The antheme I shall please The C.xiiii Psalme Dilexi quoniam That he hath enclyned his eare vnto me therfore wyll I call vpon hym as longe t s I lyue The snares of death compassed me rounde aboute the paynes of hel gate holde vpon me I founde trouble and heuynesse Then called I vpon the name of the lorde o lorde delyuer my soule Gracyous is the lorde and ryghteous yee oure God is mercifull The lorde preserueth the simple I was broughte downe and he helped me Turne agayne then vnto thy reste O my soule for the lorde hath gyuen the thy desyre And why thou haste delyuered my soule from death myne eyes from teares and my fete from
¶ The salutacion of the aungell called the Aue maria HAyle Marye full of grace the Lorde is wyth the. Blessed arte thou amonge women And blessed is the fruyte of thy wombe Amen ¶ A prayer to be sayde in the mornynge when you aryse I Thanke the my heauenly father by thy dearely beloued sonne Iesus Christe that this nyghte thou hast gyueÌ„ my slepe and rest preseruyng me from al hurte peryls I besech the to kepe me lykewyse thys daye from synne and all euyls se that all my dedes ye all my lyfe myght please the I commyt myselfe both body and soule and al the thynges that I go about into thy handes Thy holy angell be wyth me lest the deuell my aduersary haue ony power ouer me Amen ¶ The grace to be sayde afore dynner THe eyes of all thynges loke vp and wayte vpon the O Lorde and thou geuest them meate in due tyme. When thou geuest it to them then they gather it when thou openest thy hande then are they well satisfyed Thou openest thy haÌ„de and replenysshest al thynges lyuynge wyth thy blessynge ¶ Our father O Lorde God our heuenly father blesse thou vs and these thy gyftes whych we here receaue of thy blessynge and bountuous goodnesse thorowe thy sonne Iesu Christe Amen ¶ Grace after dynner WE thanke the o Lorde our father by thy sonne Iesus Christ our Lorde for all thy benefytes which lyuest raygnest from age to age worlde wythout ende Amen ¶ The grace before supper CHriste whych at the last supper gaue hym selfe vnto vs promysynge hys body to be crucifyed hys bloude to be shed for oure synnes blesse vs and oure supper Amen ¶ Grace after supper HOnoure and prayse be to God the kynge euerlastynge immortall inuisible wyse onely for euer and euer Amen God almyghty father of all mercy and God of all consolacion gyue vs grace to consent together in the knowledge of thy truth thorow Iesu Christe that we maye wyth one mynde and one mouthe glorify God the father of our Lord Iesus Christ Amen ¶ Whan thou shalt go to bedde saye thys I laye me downe to rest In the name of the father of the sonne and of the holy goost Amen I Thanke the my heauenly father by thy dere beloued sonne Iesus Christ that this daye of thy pleÌ„teousrych mercy thou hast thus preserued me I praye the forgeue me all my synnes whyche I haue thys daye vnryghteously commytted in dede worde and in thoughte And that thou woldest vouchsafe of thy gracious goodnes to kepe me this nyght for I commyte myselfe both body and soule and all myne into thy haÌ„des Thy holy aungel be wyth me leste my deadly aduersary haue intresse into me Amen ¶ The abrogacion of the holy dayes FYrste that the feaste of Dedicacion of the church shall in al places through out this realme be celebrated and kepte on the fyrste sondaye of the moneth of October for euer and vpon none other daye ¶ Item that the feaste of the patron of euery church wythin thys realme called commonly the Church holydaye shall not from hensforth be kepte or obserued as a holydaye as heretofore hath ben vsed but that it shal be lawfull to all and syngular personnes resydent or dwellynge within this realme to go to theyr worke occupacion or mysterye and the same truely to exercyse and occupye vpon the sayde feast as vpon any other worke daye excepte the sayde feaste of Church holydaye such as muste be elles vniuersally obserued as a holy daye by this ordinaunce followynge ¶ Also that all those feastes or holydayes whych shall happeÌ„ to occurre eyther in the heruest tyme which is to be coÌ„pted from the fyrste daye of Iuly vnto the .xxix. daye of Septembre or els in the terme tyme at Westmynster shall not be kepte or obserued from hensforth as holydayes but that it may be lawfull for euery man to go to hys worke or occupacion vpon the same as vpon any other worke daye except alwayes the feastes of the Apostles of our blessed lady and of Saynte George and the .iiii. Euangelistes Mary Magdalene And also suche feastes as wherin the kynges Iudges at Westmynster hall do not vse to syt in iudgemente all which shal be kepte holy and solempne of euery man as in tyme past hath ben accustomed ¶ Prouided alwayes that it maye be lawfull vnto all prestes and clarkes as well secular as regular in the forsayde holydayes nowe abrogate to synge or say theyr accustomed seruyce for those holydayes in theyr churches so that they do not the same solemply nor do rynge to the same after the maner vsed in hygh holydayes nor do commauÌ„de or indycte the same to be kepte or obserued as holy dayes ¶ Fynally the feast of the natiuite of our Lorde of Easter of the natiuite of S. Ihon Baptist and of S. Mychaell archangell shall be froÌ„ hensforth accompted accepted and taken for the .iiii. general offrynge dayes ¶ And for further declaracion of the premysses be it knowen that Easter terme begynneth al wayes the .xviii. daye after Easter rekenynge Easter daye for one and endeth the mondaye nexte after the Ascencion daye ¶ Trinite terme begynneth alwayes the wednisdaye next after the octaues of Trinite sondaye endeth the .xi. or xii daye of Iuly ¶ Myghelmas terme begynneth the .ix. or .x. day of October and endeth the .xxviii. or .xxix. daye of Nouembre ¶ Hyllary terme begynneth the .xxiii. or .xxiiij. daye of Ianuary and endeth the .xij. or .xiij. daye of February ¶ In Easter terme vpon the Ascencion daye ¶ In trinite terme vpon the natiuite of saynte Ihon Baptyst ¶ In Myghelmas terme vpon Alhallowen day ¶ In Hyllary terme vpon Candelmasie daye The Kynges iudges at Westmynster do not vse to sytte in iudgemente nor vpon any sondaye GOD SAVE THE KYNGE Matyns ¶ A Preface to the Matyns and the other houres declaryng the 〈◊〉 institution of them and for what cause they be receaued and accustomed to be sayd in the church and amonge other Christians OF longe tyme Christen reader thath ben vsed in the church of God certayne houres to be appoynted to the seruice of God and to proper in the whiche amonge 〈◊〉 besyâ—es man shulde of his LORDE God haue a herty and feruent meditacioÌ„ and contemplacioÌ„ and a remembraunce of the manifolde benefites bountifull goodnes of god shewed to hym The fyrst limitacion or appoyntment of houres was not by maÌ„s inuencioÌ„ or deuyse but as I read was of God In the seconde boke of Moses I fynde that almyghty God commaunded that twyse to the daye they shulde do sacrifice sayenge Euery daye thou shalt offer two lammes one in the mornynge and another at tiyght Of the which one was called the mornyng sacrifâ—â—â— the other the euenynge sacrifice As we now call the mornynge prayers Matens and the euenynge prayers Euensonge But that now our prayers be distincted in seueÌ„ houres I thynke it taken of Dauid which seuen tymes in the
thou refreshest me thou shalt stretche forth thyne hande vpon the furyoufnesse of myne ennemyes and thy ryght hande shall saue me The Lorde shall make good for me yee thy mercy O Lorde endureth for euer despyse not then the worke of thyne owne handes Glorye be to the father and to the sonne and to the holy goost As it was in the begynnynge and as it is nowe and euer shal be ¶ The antheme ¶ Haue mercy on me Lord and heare my prayer ¶ The Chapter THe benignite and humanite of God oure sauyour hath appeared not for the dedes of ryghteousnesse which we wrought but after hys great mercy he saued vs by the fountayne of the newe byrth and renuynge of the holy goost which he shed on vs abundauntly thorowe Iesus Christ our sauyour ¶ Thankes be to God ¶ The hymne O Lorde of the worlde the sauyour Which hast thys daye saued vs In thys nyght be our protector And in all tymes be gracious Mercyfully helpe vs nowe And spare vs to the prayenge Our synnes awaye also do thou And our darknesse thou lyghten Thou of our sense the renuer Wyth harty desyre we do praye That wyth chast mynde and pure From our beddes ryse we maye O vyrgyn Mary moost gracyous O mother of Christ incomperable To thy sonne praye for vs That he in the houre of death be fauourable Glory be to the Lorde of myghtes moost That of a virgyn chast was bore Glory be to the father and to the holy goost To them be prayse for euermore So be it ¶ The versycle ¶ Kepe vs Lorde as the apple of the eye ¶ The answere ¶ Vnder the shadowe of thy wynges defende vs. ¶ The songe of Simeon Nunc dimittis seruum tuum domine LOrde nowe lettest thou thy seruaunt depart in peace accordyng to thy promysse Lorde my eyes haue sene thy sauynge helthe Whych thou hast prepared before the face of all people Lyght to be shewed vnto the Gentyles and to the glory of thy people of Israell Glory be to the father and to the sonne and to the holy goost As it was in the begynnynge and as it is nowe and euer shal be So be it ¶ The antheme O Lorde saue vs wakynge and kepe vs slepynge that with Christ we maye wake and quietly to rest in peace ¶ The versycle ¶ O Lorde heare my prayer ¶ The answere ¶ And gyue hearynge to my clamoure ¶ The prayer LOrde whyche by the annunciacion of the aungell hast gyuen vs knowlege of the incarnacyon of thy sonne Iesus Chryste poure thy grace into oure hartes that we trustynge in hym through hys passyon and death maye be brought to the glory of the last resurrection By thesame our Lorde Iesus Christ which lyueth reygneth one God with the father and the holy goost worlde wythout ende So be it A memory of the passion of Christ THe hope of our lyfe euer to endure Of Iesu the noble and blessed body At cōplyne tyme was brought to sepultur Spyced and adorned fragant and swetely Of scripture complete was then the mystery Therfore Iesu graunt me thy woundes tender And thy death busely styll to remember ¶ The summe of the whole or fynall prayer O blessed Christ these houres canonicall To the I offer with meke deuocion For as thou hast suffred those paynes all In thy greuous agony by lyke season So by the remembraunce of thy passion Make me accordynge to thy busynes Partener of thy crowne and glory endles ¶ The versycle ¶ We worshyppe the Christe wyth prayse and benediction ¶ The answere ¶ For thou redemest the worlde from all afflitiō ¶ The prayer O Lorde Iesu Christ in whose power al thynges are put and there is none that cā resyst thy wyll which dydest vouchsafe to be borne to dye and to ryse by the mysterye of thy moost holy body and by thy fyue woundes and by the effusion of thy moost precyous bloude haue mercy on vs euen as thou knoweste to be necessary for oure soules and bodyes delyuer vs from the temptaciō of the deuell and from all thynges with the which thou knowest vs to be troubled with and kepe vs and strength vs in thy seruyce vnto the ende and geue vs true amendemement and space of true penaunce and of our synnes also graunte vs remission and make vs brethren and systerne frendes and enemyes to loue together and wyth all thy sayntes in thy kyngdome wythoute ende to haue ioye Whyche lyuest and reygnest God wyth God the father and the holye gooste worlde withoute ende So be it Let vs prayse the Lorde And geue hym thankes wyth one accorde The gloryous passyon of our Lorde Iesu Christe delyuer vs from sorowfull heuynes and brynge vs to the ioyes of paradyse So be it ¶ A memory of our Lady The rodde of Iesse hath floryshed Replenyshed with the holy goost Which vpwarde to go vs hath monyshed In passynge the hylles to Zacharies coast ¶ The versycle Holy mother of God make thy peticion ¶ The answere That we maye obteyne Christes promission ¶ The prayer WE beseche the Lorde Iesu Christ that the most holy vyrgyn Mary thy mother may praye for vs vnto thy holy mercy nowe in the houre of deathe whose soule in the houre of thy blessed passion the swearde of sorow perced tho rowe which yet in thy glorious resurrection excedynge gladnesse made ioyfull whyche lyuest and raygnest for euer ¶ The dolorous passion of the vyrgyns sonne Brynge vs to the blysse of the fathers kyngdome So be it O mercyfull father haue pytie therfore On vs poore wretches myserable and thrall Seynge thy sonne that vyne cluster pressed sore And from the pestylens of death eternall Kepe vs by voydynge the fende infernall And ioyne vs wyth them whych rewarded be With eternall lyfe seynge the deytie ¶ The versycle ¶ We do praye the do praye the father of Christe moost mercyfull ¶ The answere ¶ That thou intende and defende vs from death that is moost sorowfull ¶ The prayer GRaunt vs we besech the father almyghty thy grace that we whych of the incarnacion natiuity passion glorious resurrecciō and meruelous ascencion of the sonne of the commynge also of the holy gooste wyth reuerence do make a remembraunce by the grace of the same holy goost we maye ryse from the death of the soule wyth the lyfe an eternall lyfe by Iesus Christ our Lorde So be it ¶ A prayer of Christ oure sauyoure HAyle heauenly kynge father of mercye oure lyfe our swetnes our hope all hayle vnto the do we crye which are the banyshed chyldrē of Eua vnto the do we sygh wepynge and waylyng in the vale of lamentaciō come of therfore our aduocate cast vpon vs those mercyfull ioyes of thyn and after this our banyshment shewe vnto vs the glorious lyght in thy heuenly kyngdome o mercy full o holy o swete sauyoure ¶ The prayer ALmyghty eternall God whych by the operaciō of the holy goost dyddest wonderfully prepare the body and
we haue not thoughte it nether to vs greuous nether to thys prymer superfluous to set them in thys place ¶ The .i. prayer O Iesu endles swetnesse to all that loue the a ioye passynge and exceadyng all gladnesse and desyre Thou sauyoure louer of al repentaunt synners that lykeste to dwell as thou saydeste thyselfe wyth the chyldren of meÌ„ for that was the cause why thou wast incarnate and made man in the ende of the worlde Haue mynde blessed Iesu of all the bytter sorowes that thou suffred in thy manhoode drawynge nygh to thy moost holsome passion the whyche passion was ordeyned to be in thy deuyne herte by counsayle of the holy trinite for the raunsume of al mankynde Haue mynde blessed Iesu of all the great dreades anguysshâ—s and sorowes that thou suffredest in thy tender flesh before thy passioÌ„ on the crosse when thou wast betrayde of thy disciple Iudas to the Iewes whiche of singular affeccion that thou haddeste to them shulde haue bene thyne especyall people after tyme that thou haddest made thy prayer vpon the mounte of olyuete swettest there both bloude and water Also haue mynde of the great anguyshe that thou wast in when thou waste taken of the false Iewes and by false wytnesse accused And at Ierusalem in tyme of Easter in the floryshynge youthe of thy body without trespas receauedest thou thy iudgement of death vpon the crosse vniustly where also thou wast dispoyled of thyne owne clothes blyndfelde buffeted bounde to a pyllar and scourged with thornes crowned and wyth a reede smytten on the heade and with innumerable paynes thy body was all to brused and torne For mynd of this blessed passion I beseche the benygne Iesu graunt me afore my death very contricion true confessioÌ„ and amendement of my lyfe and of all my synnes remissyon So be it Our father c. ¶ The .ii. prayer O Blessed Iesu maker of all the worlde that of a man maye not be measured whych closeste in thy hande all the earth Haue mynde of thy bytter sorowe fyrst when the Iewes fastened thy blessed handes to the crosse wyth blunt nayles And to encrease more thy paynes they added sorowe vpon sorowe to thy bytter woundes whan they perced thy tender fete because thou woldeste not accorde to theyr wyl And so cruelly they drew thy blessed body in length and bredth to the measure of the crosse that all the ioyntes of thy lymmes were both loused and broken for mynde of thy blessed passion I beseche the benygne Iesu geue me grace to kepe with me both thy loue and thy dred So be it Our father whych art in heauen c. ¶ The thyrde prayer O Iesu heauenly phisicion haue mynde of thy langour and blewnes of thy woundes and sorow that thou suffred in the heygh patible of the crosse whan thou waste lyfte vp from the earth that thou wast al to torne in al thy lymmes wherof ther was no lymme abydyng in his ryght ioynte so that no sorow was lyke to thyne because that from the soules of thy fete to the toppe of thy heade was no whole place and yet forgettynge in maner all those greuous paynes thou praydeste deuoutly and charitably to thy father for thy enemyes sayenge father forgeue it theÌ„ for they wote not what they do For thy charitable mercye that thou shewedest to thyne enemyes and for mynde of those bytter paynes grauÌ„t me that this mynde of thy bytter passion be to me plenary remission and forgeuenesse of all my synnes So be it Our father which art in c. ¶ The .iiij. Prayer O Iesu very fredome of angels the paradyse of all goostly pleasures Haue mynde of the drede and hydeous fearfulnes that thou suffred whan all thyne enemyes lyke vnto mooste wodde lyons compassed the about smyttynge the and spyttynge on the scratchynge the and wyth many other greuous paynes tormentynge the for mynde of all these dispytfull wordes cruel beatynges and sharpe tormentes and all the cruell paynes which thyne enemyes put the to I besech the blessed Iesu delyuer me from al myn enemies bodely and goostly and geue me grace to haue the defence and protection of helthe euerlastynge agaynst them vnder the shadowe of thy wydges So be it Our father which c. ¶ The .v. prayer O Iesu myrrour of the dyuine clerenes haue mynde of that drede and heuynesse whyche thou haddest when thou hangest naked myserable on the crosse and all thy frendes and acquayntaunce stode agaynst the and foundest comforte of none but only thy moost louynge mother faythfully standynge by the with great bytternes of harte whom thou dyddest betake to thy welbeloued disciple sayenge-Lo woman thy sonne and lykewyse to the disciple Lo thy mother I beseche the blessed Iesu by the swearde of sorow that theÌ„ persed hyr harte to haue compassion on me in all my troubles and afflictions bodely and goostlye and geue me coÌ„forte in al tyme of tribulacioÌ„ So be it Our father which arte c. ¶ The .vi. prayer O Iesu kynge moost worthy to be loued and frende moost to be desyred Haue mynde of the sorow that thou haddest wheÌ„ thou beheldest in thy myrroure of thy moost clere maiesty the predestination of all thy chosen soules that shulde be saued by the merytes of thy passion for mynde of the depnes of thy greate mercye whiche thou haddest vpon vs loste and dysperate synners and namely for the great mercy that thou shewedest to the thefe that honge on the crosse sayenge this Thys daye thou shalte be with me in paradyse I praye the benygne Iesu to shewe thy mercy on me in the houre of my death So be it Our father which art c. ¶ The .vij. prayer O Iesu well of endles pytie that saydest on the crosse of thy passion by inwarde affection of loue I thurste that is to saye the helthe of mannes soule for mynde of thys blessed desyre I besech the benygne Iesu kyndell our desyre to euery good and perfyte worke the thyrst of concupyscence and burnynge of al worthy loue in vs vtterly kole and extynguyshe So be it Our father which art c. ¶ The .viij. prayer O Iesu swetnesse of hartes and goostly pleasure of soules I besech the for the bytternes of the aysell gall that thou tasted and suffred for vs at the houre of thy death graunte that we maye worthely receaue thy moost blessed bodye and bloude the which was betrayde and shede for the remedy of oure synnes and comsorte of oure soules So be it Our father which art c. ¶ The .ix. prayer O Iesu royal strength and goostly ioye haue mynde of the anguyshes greate sorowes that thou suffred whan thou cryed to thy father with a myghty voyce for the bytternesse of thy death and also for the scourgynge of the Iewes sayenge thys O my God O my God why haste thou forsaken me By thys paynfull anguyshe for sake not vs in the anguyshes of oure death oure blessed
God So be it Our father which art in c. ¶ The .x. prayer O Iesu begynnynge and ende waye lyfe and vertue in euery meane haue mynde that fro the toppe of thy heade vnto the sooles of thy fete thou suffredest for vs to be drowned in the water of thy payneful passion for mynd of this great payne and namely for the depenes and wydenes of thy wouÌ„des I besech the blessed Iesu teach me the large precepte coÌ„mauÌ„demeÌ„tes of loue which am drowned al in foule synne So be it Our father ¶ The .xi. prayer O Iesu depnes of endles mercy I besech the for the depnes of thy woundes that went throughe thy tender flesh and thy vaynes that thou vouchsafe to drawe me out beynge drouded in the depnes of synne And hyde me euer after in the holes of thy woundes from the face of thy wrath vnto the tyme Lorde that thy dredful fury be passed So be it Our father whych art in heauen c. ¶ The .xij. prayer O Iesu myrrour of truth token of vnitie sure bonde of charite Haue mynd of thyn innumerable paynes and wouÌ„des whych from the toppe of thy heade to the soole of thy foote thou wast wouÌ„ded and of the wycked Iewes thou wast all to torne and rent And all thy body made rede wyth thy moost holy bloude the which great sorow blessed Iesu in thy clene virgins body thou suffredest What myghtest thou do more for vs theÌ„ thou dyddest Therfore benygne Iesu I praye the hartely to wryte al thy wouÌ„des in my harte with thy moost precious bloude that I maye both read in them thy drede and thy loue And that I maye styll continue in praysynge and thankynge the to my lyues ende So be it Our father which art c. ¶ The .xiii. prayer O Iesu moost myghty Lyon kynge immortall and moost victorious Haue mynde of the sorowe that thou suffredest when al the powers thy harte and body fayled the vtterly and then thou enclynynge thyne heade saydest thus It is all done For mynde of that anguyshe and sorowe Haue mercy on me whan my soule in the last consummacion and departynge of my breath shal be anguyshed and troubled So be it Our father whych art c. ¶ The .xiiij. prayer O Iesu the only begotten sonne of almyghty God the father the bryghtnes and fygure of his godly substaunce Haue mynd of that entyer commendacion in whych thou dyddest coÌ„mende thy sprete into the haÌ„des of thy father and wyth a torne body and broken harte shewynge to vs for our ransome the bowels of thy mercye for the redemynge of vs dyddest geue vp thy brethe for mynde of that precious deathe I beseche the kynge of sayntes comforte me to with stande the fende the world and my flesh that I maye be dead to the worlde and louynge goostly towarde the. And in the laste houre of my departynge fro the worlde receaue my soule commynge to the whych in thys lyfe is an outlawe a pylgryme So be it Our father which arte c. ¶ The .xv. prayer O Iesu very true and plentuous vyne haue mynde of the moost exceadynge and abundaunt effusion of bloude that thou sheddest moost plenteously as yf it had ben crusshed out of a rype cluster of grapes when thou vppon the crosse dyddest tread that presse alone gauest vs drynke both bloude and water out of thy syde beyng perced with a knyghtes spere so that in all thy body was not left a drop of bloude nor of water then at the laste lyke a bundel of myrre thou wast hanged on the crosse on hygh where thy tender fleshe waxed wanne the lycoure of thy bowels was dryed vp For mynde of thys thy moost bytter passioÌ„ swete Iesu wounde my harte that the water of repentaunce and teares of loue maye be my foode both nyght and daye And good Iesu turne me whole to the that my herte maye be euer to the a dwellynge place that my lyuynge maye be euer plesaunt and acceptable and that the ende of my lyfe maye be so commendable that I maye perpetually prayse the with al thy sayntes in blysse So be it Our father whych arte c. I beleue in God c. ¶ Here after followeth the seuen penitentiall Psalmes ¶ Why that these .vii. psalmes folowynge are called penitentiall and be chefely noted aboue other the common opinion and mynde of many wryters is and hath ben that the kynge and prophete Dauid coÌ„puncte or sâ—ryken wyth harty repeÌ„taunce of his greuous adultery committed wyth Bersabe the detestable murther of vrye her husbande beynge hys knyght and seruaunt after he was admonyshed by Nathan the prophete of God shulde make them specially to declare his inwarde sorowe and deye contricion that he toke for the same But whether it were done vpon that intention or not that I referre to the iudgement of other Yet this is very certayne that they maye wel and of good coÌ„gruâ—nte be called penitentiall for because that penaunce in them is so diligently so ofteÌ„ and manyfestly treated repeted and commended as in the selfe psalmes is easly to be perceaued ¶ The antheme ¶ Remembre not c. The .vi. Psalme Domine ne in furore tuo LOrde rebuke me not in thy fury neyther chasten thou me in thyne angre Haue mercye on me Lorde for I am sycke heale me lorde for my bones are brused And my soule is very sore troubled but how loÌ„ge Lorde Turne the Lorde and delyuer my soule saue me for thy mercy For ther is none in death that haue mynd of the and in hell who wyll knowlege the. I haue laboured in my sorow I shal euery nyght wash my bedde with teares shal I wete the place where I lye Myne eye is troubled wyth woodnesse I haue waxed olde amonge all myne enemyes Auoyde from me all ye that worke wyckednesse for the Lorde hath herde the noyse of my wepyng The Lorde hath herde my prayer the Lorde hath herde my petycion Let all myne enemyes be ashamed and confouÌ„ded let them be ashamed confounded very quyckely Glorye be to the father to the sonne and to the holy goost As it was in the begynnyng and as it is nowe and euer shal be So be it The .xxxi. Psalme Beati quorum remisse BLessed are they whose iniquityes are forgeuen and whose synnes be couered Blessed is the man to whom God shal not impute synne nether in his sprete is dysceyt For I haue holdeÌ„ me styll my bones haue waxed olde whyles I cryed all the daye For daye and nyght haue thyne handes ben imburdened vpon me I was tourned in my trouble whylest my backe bone was stryken I haue made my faulte knowen vnto the haue not hyde my vnryghteousnesse I haue sayde I shall confesse my vnryghteousnes agaynst my selfe to the lorde and thou hast remytted the wyckednesse of my synne For that shal euery holy person praye vnto the in tyme conuenient Neuerthelesse in the great flode of many waters they shall not
haue mercy on vs. Lorde haue mercy on vs. Christ haue mercy on vs. Lorde haue mercy on vs. Our father And leade But delyuer vs. c. ¶ The versycle We haue offended with our father ¶ The answere We haue done wronge and commytted iniquetie ¶ The versycle Lorde do not with vs accordynge to our synnes ¶ The answere Nether rewarde thou vs after our vngodlynesse ¶ The versycle Lorde shewe vs thy mercye ¶ The answere And geue vs thy sauynge helthe ¶ The versycle And let thy mecy come vpon vs Lorde ¶ The answere Thy sauynge helth accordynge to thy promyse ¶ The versycle Lorde saue the Kynge and the realme ¶ The answere And heare vs in the daye where in we call vnto ye. ¶ The versycle Let thy prestes do on iustice ¶ The answere And let thy sayntes reioyce ¶ The versycle For oure brothers and systers ¶ The answere Saue O God thy seruauntes both men and wemen that trust in the. ¶ The versycle Let vs praye for all Christen people ¶ The answere Lorde saue thy people and blesse thyne heretage and rule them and exalte them euermore ¶ The versycle Lorde sende peace through thy vertue ¶ The answere And great abundaunce in euery countre ¶ The soules of all faythfull departed by the mercy of God let them rest in peace ¶ The versycle Lorde heare my prayer ¶ The answere And geue hearynge to my clamoure ¶ For remyssion of synnes GOd to whom it is apropryed to be mercyfull euer and to spare take our prayer and and let thy pytiefull mercye assoyle them that are bonde wyth the chayne of synners By Christ our Lorde So be it ¶ For mercy LOrde we beseche the to shewe vnto vs thyn vnspekable mercy that thou both purge vs from all our synnes and mercyfullye delyuer vs from the payne that we deserue for the same By Christ our Lorde So be it ¶ For the kynge LOrde God of hoostes kynge most myghty and stronge by whom kynges do reygne in whose handes are the hertes of all kynges Graunte vnto thy welbeloued seruaunt H. our kynge continuall helth of body and soule that his harte alwayes enclynynge to wholsome and godlye counsayles and the enemyes of the common welthe beynge vanquyshed we maye lōge inioye vnder him perpetuall peace and brotherly concorde By Christ our Lorde So be it ALmighty eternal god which alone doest great wonders graūt vnto thy seruauntes the bysshoppes to al congregacions cōmytted vnto thē the sprete of grace that in the truth they maye please the powre out on thē the perpetuall dewe of thy benediction By Christ our Lorde So be it ¶ For the people and all estates FOr thy pytie Lorde we besech the to louse the bandes of all our synnes through the prayer of the blessed glorious virgyn Mary wyth al thy sayntes kepe vs thy seruauntes oure kynge and all Christē people in al holynesse all that by kynred of bloude familiaritye confessiō or prayer be alyed vnto vs clense them Lorde of all vyces lyghte thē with vertues peace and helth geue vnto vs auoyde from vs all our enemyes as well visible as inuisible geue thy charyty to our frendes and to our enemyes expell all pestylence and famyne to all christē people quycke dead graunt lyfe endles rest By Christ our lorde So be it ¶ For Charytye O God which doste powre the gyftes of charytye into the hartes of the faytfull through grace of the holy gooste graunt vnto thy seruauntes both men and women for whō we praye vnto thy mercy helth of body and soule that they maye loue the wyth all theyr power and perform wyth al loue the thynges that be pleasyng to the. By Christ our Lorde So be it ¶ For peace O God from whome all holy desyres all good counsels and all iuste workes do procede gyue vnto vs the same peace which the worlde cannot geue that our hartes beynge obedyent to thy commaundementes and the feare of our enemyes takē awaye our tyme may be peasyble through thy proteccion By Christ our Lorde ¶ For the soules departed GOd that arte creatoure and redemer of all faythfull people graunte vnto the soules of all true beleuers beynge deade remyssion of all theyr synnes that through deuoute prayers they maye attayne thy gracyous pardon which they haue alwaye desyred By Christ oure Lorde ☞ So be it ☜ * ¶ An instruction of the maner in hearynge of the Masse shewynge howe and to what intente it shulde be herde the whiche instruction I haue by occasion preuented with a declaracion to the instablyshmente of the Christen fayth concernynge the Sacramēt of as the aulter whyche is consecrated in the Masse THe order taken of me in thys prymer moost deare reader setteth here followynge certayne meditacions to be sayd at the sacrynge as we cal it of the masse in the masse tyme which masse is a consecracion of the body and bloude of Christ by the power of God workynge secretly in the wordes that are spoken of the prest and institute for a specyall memory of Christes passion set forth wyth certayne ceremonies and deuoute suffragies to the enkyndlynge and styryng vp of the deuocions or deuoute myndes not only of the prest but also of the hearers to the entent that they maye impende a dew honoure as concernynge theyr deuty to the same blessed sacrament And for as much as dyuers people dyuersly do heare it some for custome some by shame cōpelled some wyth smale deuocion some cōtented to heare and se what the prest doth thynketh it ynoughe to be present in the churche whyle it is a doyng but not so many as I wolde wyshe doth heare the same to the ende that Christe dyd ordeyne it to be done for And specyally a great sorte which is worst of all maketh this moste holy sacrament of no estimacion nor reuerence pernycyously affyrmynge that in that sacrament is not the presence of the body and bloude of Christe I haue thought it conuenyente and some what necessarye both to make a declaracyon to the deuoute readers of the fayth that belongeth to the same and also to geue instruccyon to what vse or purpose they shulde frequent the consecracyon and mynistracyon of it Whiche entrepryse gentle readers I take in hande not because thynke my selfe of such excellent iudgement and learnynge that I can exquysytely and suffycyently declare and satysfye the reader of the misteryes of so excellent and hygh sacrament but that onely I wolde shewe some token of my deuty to my euen Christen in the distribucion vnto hym of suche talent whyche God hath lente me And fyrst shall I reherse the scriptures whych the sacramentaries go aboute to enstablyshe theyr hereticall opinion as concernynge the body of Christ presence of the same sacrament declarynge such places of scripture that they haue chosen in theyr owne natyue sence the hereby may appere both that they distort the scripture for theyr singuler opyniō also that theyr opiniō
angels exhibite to the poore scabed Lazarus in the syght of God whych angels caryed hym out not into a marble tombe but they caryed hym vp into the bosome of Abrahā ¶ The responce The dead bodyes of thy seruauntes haue they geuen vnto the foules of the eyre to be deuoured and the flesh of the sayntes the beastes of the lande ¶ The versycle Theyr bloude haue they shed lyke water on euery syde of Ierusalem and ther was no man to burye them ¶ The repeticion And the fleshe of thy sayntes haue they geuē vnto the beastes The .v. lesson Of S. August NOt yet for all that are the bodyes of the deade to be contemned and cast awaye specyally of the ryghteous and faythfull the which as vessels and organs to al good workes the holy goost dyd vse The corse of the olde ryghteous men wyth a diligente godlynesse were taken hede vnto they re exequies celebrated and sepultures prouyded and they when they lyued of theyr bodyes to be buryed or transferred to theyr chyldren gaue commaundement And Toby in buryenge the deade the angell beynge wytnes gate thākes of god The lorde also that the thyrd day wold ryse agayn doth opēly declare the good worke of the deuout womē wylled it also to be declared and that she dyd it to the buryall of hym they also laudably are remembred in the gospell whyche toke hys body from the crosse and dyd ther indeuoure diligently and honorably to couer and bury it ¶ The responce Gene. xl Ioseph sayde vnto hys brethren I dye and God wyll vysite you and brynge ye oute of thys lande to the lande that he sware vnto Abraham Isaac and Iacob Therfore toke he an oth of the chyldrē of Israell and sayde Whan God shall vysite you then cary my bones from hence ¶ The versycle So Ioseph dyed when he was an hundreth and ten yeare olde and they embalmed hym and layde hym in a chest in Egypte ¶ The repeticion And God shall vysyte you then cary my bones from hence ¶ The .vi. lesson S. August THere are sayde many deade men to haue appered in dreames or other wayes to the lyuyng But it is to be answered that for al that it is not to be thought that the deade doth thynges perceaue Because they are semed suche thynges to aske or to tel or shewe For the lyuyng also do often tymes appeare to other alyue beyng aslepe when they themselfe do not know that they do appeare and yet they heare thē that hath thys dreamed saye that they haue sene thē in ther dreames speakyng or doynge sumwhat Yf thē any mā cāse me in this dreame tellyng hī what is already done or shewyng hī before hāde what is to come I nothyng knowyng of it nothyng at al mynding or passyng not only what he dreameth But whether he wake whyle I slepe or whether I wake whyle he slepe or whether at one tyme we do both slepe or both wake when he sawe this dreame in the which he saw me what meruaile is it yf the dead not knowyng nor perceyuyng these thynges or yet se that of the lyuyng in theyr dreames And somwhat do saye which whan they walke do knowe to be true ¶ The Responce O Lord iudge me not after my dedes I haue done nothyng worthy to be accepted before the wherfore I beseche thy maiesty whiche arte the only God to clense me from myne iniquitye ¶ The versicle And yet agayne wassh me from myne vnrighteousnesse and clense me from my synne for I confesse I haue only trespassed agaynst the. ¶ The repeticion Wherfore I beseche the ¶ The .xxxix psalme Expectans expectaui I Wayted paciently for the Lorde which enclyned hymselfe to me herde my callyng He brought me out of the horrible pytte out of the myre and claye he set my fete vppon the rocke and ordeyned my goyng He hath put a new sōge in my mouth euē a thākes geuyng vnto our God Many men seyng this shal feare the Lorde and put theyr trust in hym Blessed is the man that setteth his hope in the lord and turneth not vnto the proud and to suche as go about wyth lyes O Lorde my God great are the wonderous workes whych thou hast done and in thy thoughtes towardes vs ther maye none be lykened vnto the. I wolde declare them and speake of thē but they are so many that they can not be tolde Sacrifice offrynge thou woldeste not haue but a body hast thou ordened burnt offrynges and sacrifice for synne thou hast not alowed Then sayd I Lo I come In the begynnynge of the boke it is wryttē of me that I shulde fulfyll thy wyll o my God and that I am contente to do yee thy lawe is wythin my harte I wyll preach of thy ryghteousnesse in the great congregacion Lo I wyll not refrayne my lyppes o Lorde and that thou knowest I do not hyde thy ryghteousnesse in my herte my talkynge is of the truth and sauyng helth I kepe not thy louynge mercy faythfulnesse backe from the great congregacion Turne not thou thy mercy from me o Lorde but let thy louynge kyndnesse and truthe alwaye preserue me For innumerable troubles are come aboute me my synnes haue taken such holde vpon me that I am not able to loke vp Yee they are more in nombre then the heer 's of my heade and my harte hath fayled me O Lord let it be thy pleasure to delyuer me make hast o Lorde to helpe me Let them be ashamed and confounded that seke after my soule to destroye it let thē fall backward and put to confusion that wyshe me euell Let them be soone brought to shame that crye ouer me there there But let all those that seke the be ioyful gladde in the and let all suche as delyte in thy saluacion saye alwaye the Lorde be praysed As for me I am poore and in mysery but the lorde careth for me Thou art my helper and redemer make no longe taryenge O my God ¶ The antheme Pleasynge be it vnto the O Lorde for to delyuer me Lorde haue regarde to helpe me ¶ The antheme Heale my soule The .xl. Psalme Beatus qui intelligit super BLessed is he that cōsydereth the poore the Lorde shall delyuer hym in the tyme of trouble Thou shalt preserue hym and kepe hym alyue he shal make hym to prosper vpon earth and shal not delyuer hym to the wyll of hys enemyes The lord shal refresh him whā he lyeth sycke vpon his bed yee thou makest his bed in al his syckenes I sayd lorde be mercyfull vnto me heale my soule for I haue synned agaynst the. Myne enemyes speake euell vpon me when shal he dye and when shall hys name peryshe Though he came in to se yet meaned he falshed in hys harte heapynge myschefe vpon hymfelfe All they that hate me runne in together agaynst me and ymagyne euell agaynst me They haue geuen a wycked sentence vpō me whā he lyeth he