whiche God promysed to all his faythfull soldiours and knowinge that our enemye the deuyll is moost busye and fearce than craftelye to assault his soldiour in his laste conflicte when he is lest able to resiste because the body that corrupteth and dieth dothe make heauye the soule than I saye our sauiour Christ by the sacrament of extreme Unction dothe inwardlye anoynte the sycke soldiour whereby he doth replenishe him with grace comforte and strength of the holy Ghoste againste the manyfolde and violent tentations of the deuyll and doth releue his hart with spirituall ioy agaynste the horrour of death and if he hath lightly offended in any venyall synne he pardoneth him and if he thinke it so expedient to his soule health he doth also sometime releue his corporall dissease and if not yet he sheweth him that honour that he doth and woulde the holle church shoulde accompt him as a faythful soldiour and if he hath not refused the benefite of his other Sacramentes to haue departed this transitorye life in hys moste gracious fauoure and to haue chaunged the short and light afflictions of thys tyme with the weighty and euerlasting glorye in the kyngdome of heauen The seuenth and laste thinge that a worldlye prince doth is if the tyme of hys warre be prolōged and further continued and many of his soldiours be slaine or departed thā to prouide that his armye be fullye restored agayne wyth some new and fresh souldiours and to vse them as he did the other before Euen so doth our Sauiour Christ because all the tyme of this worlde is the time of our battayle and conflicte of oure ghostly enemies in which tyme a great numbre of the souldiours of Christ departe out of thys transitorie life some in the fauour of their prince and so be rewarded and some in his displeasure such as haue fled traiterously to the deuyll their enemy haue turned their face against Christ their prince therfore he hath ordeyned the sacrament of Matrimonie speciallye for thys cause to restore his army agayne that newe men and women may be borne by generation in lawful coniunction and chaste Matrimonye of whom by Baptisme and spirituall regeneration he myght choose and appoynt out newe soldiours to furnishe his armye agayne and to fyght in the place of them that be departed during the time of his warre which is al the time of this present world By thys example similitude of warre I haue declared vnto you good people bothe the numbre of the Sacramentes of Christes Catholyke church which be seuen and also generally the effectes and vertues of them all and what fruit and benefite we take thereby Furthermore ye shall vnderstand that like as in a man there be two thinges a body a soule so in euery Sacrament there be twoo thynges one that is outwardly seene an other that is inwardly perceyued and beleued The outwarde visible thing is the element or matter of the sacrament the inwarde inuisyble and spyrituall thynge is the grace and vertue of the Sacrament The inwarde grace is signified conteined and geuen by the outwarde part of the Sacrament The graces of the Sacramentes be spirituall and ordeyned of God to heale the sinnes of the soule of man and because man principally dyd synne by the consent of hys reason and yet tooke occasion to sinne of the sensualitie and desyre of his fleshe therefore hath God tempered the medicine of hys Sacramentes accordynge to mans disease that the chiefe parte whyche is the inwarde grace being spiritual might be ministred to man in a sensible and visible sygne of a Sacrament as it were a secret medicyne deliuered to a sycke man in a visible glasse or vessell and suche a vessell as dothe teache the receyuer what is conteyned within it and is also geuen by it As for example the spirituall grace of regeneration is geuen to a man by the vse of baptisme whereby he vnderstandeth by the propertie of the water whiche is to washe awaye the fylthe of the bodye the nature of the inwarde grace whych is the washynge and purgynge of the soule from all spottes of synne and iniquitie so that nowe the bodye by the receyuynge of the sensible sacrament is made an occasion for the soule to rise from synne by receyuing of the spirituall grace as in the begynninge it was an occasion for the soule to fall to synne For whyche cause nowe the fleshe is washed that the soule myghte be purged the fleshe is anoynted that the soule might be consecrate and halowed the fleshe is marked crossed that the soule myght be armed and defended the fleshe is couered by imposition of handes that the soule myghte be lyghtned wyth the spyrite of God the fleshe is fedde with the bodye and bloode of Christ that the soule myghte be nourished and made fatte wyth God and as these twoo be nowe ioyned in theyr woorkes so shall they be afterward ioyned in rewardes And althoughe these marueilous graces and spirituall medicines bee geuen vnto vs by the Sacramentes yet God is onelye the Authour and geuer of theym who healeth the soule of man nowe ioyned wyth the body with hys spirituall grace ministred in corporall sygnes and Sacramentes and it is not the outwarde visible thinges that geue that whyche is geuen by them but God doth geue grace by theym that commaundeth vs to seeke grace in theym And this is the very difference betwene the Sacramentes of the olde testament and of the newe that the old Sacramentes did signifye and promise Christ the Sauiour and the newe Sacramentes doo geue the saluation and the Sacramentes of the olde testament did profite the fathers then not by anye vertue that was in the sacramentes but onely by the vertue efficacye of their fayth in Christ to come whiche was signified and promised by those sacramentes But the Sacramentes of the newe testament do profite the receiuers not by the fayth and deuotion eyther of the receiuers or of the minysters although faith and repentaunce and conuersyon to God the preparation of the harte the aptnes of the persone be necessarily required in the receiuers being of age discretion but they profite by y e vertue whiche they haue of the merites of Christes passion alreadye suffered vpon the crosse who vseth them as instrumentes of hys grace and mercy and hath decreed to worke infalliblye by them suche effectes of grace as they signifye And it is not the goodnesse or noughtynesse of the minister that canne further or hinder the vertue of the Sacramentes in working of theyr effectes for neyther he that planteth nor he that watereth is anye thynge but God that geueth the encrease Euen as it maketh no matter whether the Phisicyan be sycke or holle or whether the boxe bee of syluer or of woodde so the medicine be apt and good For yf theffect of the Sacrament did depend vpon the goodnes of the Minister whyche to men is vnknowen
lyke a deade carien lyeth in hys bodye as in a graue which when the mouthe is open sendeth forth an euyll sauour or smel and infecteth with poysoned woordes and example the ayre round about and all those that haue coÌ„uersation with him and so is he made odious to him selfe in that he defileth his owne bodye and is the cause of the sickenes and corruption of the same and is also odious to his neighbours whoÌ„ he hurteth many wayes and is also most odious to God whom he dishonoureth by hys noughtye lyuinge and diminisheth his glorye and causeth his name to be euyll spoken of amonge the Heathen and thus when a man lyeth impudently in synne hys enemyes laughe at him his frendes pitie him all other men abhorre him besyde that he looseth Gods most gratious fauour in whose sight he alwayes standeth and canne not excuse him selfe by secretnesse neyther in deede nor in thought and if he dye in this damnable state of deadly sinne his own conscience shal then accuse him before GOD and his remembraunce shall beare wytnesse agaynst him and declare howe when where and how often he sinned and shall open his holâ—e vyle and beastly lyfe so playnelye before God his iudge that he shall not be able to speake for him selfe one woorde nor yet to aske mercy if it were demaunded of him why he dyd those synfull dedes but he shall holde hys peace and see that he is worthy to be damned and cast into the prison of hell there to remayne in euerlasting paynes If men or women did diligently consider the noughtynes of these thinges which God hath forbidden and how greatly they be against reason and than wolde surely beleue that they should thereby loose Gods fauour and set them selues in state of dampnation and be verely dampned to infinite and euerlasting payne if they dyed so which is most true than doubtles they wold hate al the waies of iniquitie and fly from it as from a serpent and as the very cause of all these mischiefes that folow and fede their mindes no more with that damnable meate of sinne but refuse it and forsake it as a poyson infecting and killing them both in body and soule The seconde thynge to auoyde synne is thys when anye synne commeth into a mans mynde and remembraunce vncalled for by the suggestion of the deuil or the motion of his fleshe let him euer more put it awaye by and by with hatred And let a man remember this lesson well for it is a singuler meane and verye necessarye to defende and kepe his soule and wyll from the consent and desire to synne For lyke as a fleshe flye if it be not beaten away as soone as it commeth â–ª wyll leaue filthye blowinges in the flesh which will bee woormes and destroye it euen so wyll synne when it commeth vnto a mannes mynde cause and make euyll thoughtes and desyres in mans hart if it be not put away by and by at the firste comming For if a man wyll thynke vpon sinne and reuolue it in his minde excepte he doo consider it with hatred then will it ingendre in his wil some pleasure and it will moue him to imagine and think euil and it wil heate him and set his harte on fyre and blynde his reason and prouoke him sore and greatlye to consent to doo that sinne and at length it will bring his wil to agree and to desire and fully determine to do it and so then it destroyeth and kylleth hys soule that is to say then hath he lost the title which he had to euerlasting life and hath set him selfe in the terrible and dreadfull state of dampnation and hath deserued to haue euerlasting paynes in hel The more and the longer a man suffreth his minde to be occupied in thinking vpon sinne the more desyrous shall he be to doo it and the more paine and labour shal he haue to put it out of his minde again when he would Happy is he saith the Prophet that wyl hold him selfe from vyce and wyll breake the heades of the litle ones I meane the first motions of sinne vpon the stone which is Christ by withstanding them by fayth and prayer And surelye nothyng is so euyll so hurtefull and so daungerous to a mans soule as to suffer his minde and remembraunce to be occupyed and to thinke vpon sinne and therfore when any sinful thoughts come into his minde let him make a sharpe rod of hatred and abhorring of it and beate it away by and by and then let him occupy and set his minde vpon his other lawfull busynesse or let him do some thing vpon the which he muste needes stedfastlye thinke or let him go to some honest company and common vpon some good matter but best of al it is to fal to praier and with that swoorde of the spirit to shift of and dryue awaye the fyerye dartes of the deuil calling for the ayde of the sayd holy spirite to help his infirmitie and thus may a man beate away the flesh flye of sinne that he shall not rest and leaue behynde hym any filthie blowinges of euil thoughtes and motions and so may he kepe his soule cleane from the woormes of deadlye and dampnable desires and consentes Moreouer to auoyde sinne a man muste also eschew the outward occasioÌ„ of it â–ª For if the cause remaine comonly the effect wyl folow as thus first let him kepe well his fyue senses and speciallye his sight his hearing and his feeling from thinges vnlawful and forbidden that is to say let him not behold and cast his eye with inward pleasure vpon suche thinges as may lightly and comonly moue a man to thynke vpon synne nor apply and geue eare with gladnes to heare euill tales or filthye and dishonest communication but when he seeth or heareth such euyll then let him by and by take away his sight and hearing from it with displeasure and hate the seing and hearing of it King Dauid dyd behold curiously the beauty of his souldiours wyfe and sodeinly he was smitten in the hart with the dart of adulterye and if this holye Prophet Dauid that had so muche grace of the holye spirit of whom God sayd he had found a man euen as he would wyshe yf he by the occasion of his eye receyued poyson into his hart howe muche shal an other man come in daunger by the lyke occasion that neither hath so much knowledge what he should do nor yet so much grace to do that he knoweth â–ª And where as the Prophet saith death hath entred in by our windowes we maye vnderstande by that that synne entreth into the hart of man by his eyes and eares and other senses whyche be as it were the wyndowes of his soule If the wyndowes be not shut or els a diligent watche set vpon them surely synne and death wyl crepe in althoughe the man haue verye greate knowledge and grace Like as if a candle be put in
synne so they myghte bee reconcyled agayne to GOD by other mennes faythe So that the holy Church oure mother aunswereth and professeth the true faythe for the chyldren and make the promyse for theim tyll they maye vnderstand that fayth and kepe that vowe whyche is made in theyr names by the Churche their mother Than after the professyon of thys faythe the partye is asked whether hee wyll bee baptysed or no because no manne hauinge the vse of hys wyll is saued wythoute the consente of hys wyll and when he aunswereth or it is aunswered for hym that he wyll than is he putte into the water thryse and baptysed in the name of the father and of the sonne and of the holy ghost in whyche thynge consysteth the greate mysterye or Sacramente of baptysme where the fleshe is washed and the soule made cleane where the inward man is made new and Christ is fourmed in the minde of man wher the deuill the olde tyrante and vsurper is driuen awaye and god the right owner possessor is brought in Than are we as saint Paule saith buried with Christ by baptisme into death that as he rose from death by the glory of the father so wee shoulde likewise walke in a new lyfe Wherby we vnderstande that lyke as Christe dyed and rose againe the thirde day and lyueth euermore so euery man when he renounceth the deuyll he dyeth to synne and kylleth the woorkes of the fleshe in him self and when he is dipped and put vnder the water than is he buried to sinne as Christe was putte within the earth in the sepulchre and when he is thrise putte vnder the water he representeth the three dayes of Christes buryall and when he is taken foorth of the water againe than doth he rise a newe manne as Christe rose oute of the Sepulchre and oughte to dye no more by seruinge of sinne but to lyue continuallye in righteousnesse and holynesse all the daies of his life And although the old and auncient tradition of the Churche hathe bene from the beginninge to dippe the childe three tymes in the water as Christe laye three dayes in his graue yet that is not of suche necessitie but that if he bee butte once dipped in the water it is sufficyente yea and in tyme of greate perylle and necessytie if the water be but powred vpon his head it wyll suffyse Nowe when the baptisme is done the childe is anoynted in the crowne of the heade with the holy Chrisme whereby we be taughte that he is by the Unction of the holy spirite incorporated and grafted into Christe who is the heade of his mistical body the Church and there is he anoynted and made a spirituall Kinge to rule and ouercome his owne carnall affections and also is anoynted and made a spirituall priest to offer vp spirituall sacrifyces to God in a pure hart and so he taketh of this holy Chrisme and of Christe the name of a Christen man beyng anoynted into euerlasting life which he is bounden to seke and procure all the meanes he can althoughe it were wyth the losse and spendynge of thys temporall lyfe here And by and by after he bee anoynted wyth the holye Chrisme he hathe a whyte vesture or Chrisome putte vppon hym whyche declareth that the chylde hathe nowe putte of the foule and fylthye cloutes of synne and hathe putte on the chaste garmente of Innocencye and clennesse of a newe lyfe whyche he oughte wyth all dylygence to keepe vndefyled and to presente it before the iudgemente seate of Chryste for thatteyninge of eternall lyfe And also a waxe candle burninge is putte in hys hande whereby is sygnifyed the lighte and truth of Christes doctryne and that his duetye is to fulfyll that in hys lyfe whyche Christe taught in hys Gospell saying Let your lyght shyne so before menne that they maye see youre good woorkes and glorifye youre father whiche is in heauen and he that preserueth and kepeth this candle vnquenched tyll the daye of our lorde shall amonges the fyue wise virgins enter in with the spouse to the heauenlye maryage Thus I haue declared vnto you good people all the ceremonies vsed from the beginning of Christes Church vniuersally in the ministracion of baptisme and what is ment and signifyed by them wherby we know perfitely both the effectes of baptisme and also the duetie of hym that is baptysed whiche I praye you and exhorte you in gods name both to remember your selues and also to teache your children them as soone as they can vnderstande and amonges all other speciallye that solemne couenaunte promyse and vowe whyche they haue made for the renouncinge of the deuyll his woorkes and all his pompe and pryde teache them that thys promise is made not to an earthlye man but to God almightye and all hys holye aungels who hath power to destroye and caste into hell bothe bodye and soule of hym that kepeth not hys promise and teache them to renounce and forsake the deuill not in wordes onlye but in their dedes not in the sounde of their tounge but in all their conuersacion and teache them that they haue to dooe in their conflicte with an olde craftye and mightye enemye againste whom if they preuayle as they can not without their owne great diligence and the special ayde of Goddes holye spirit whereof they be alwaies sure than wyll GOD kepe hys parte of the league and promyse that is to saye he wyl saue them by grace in this world and by the fruicion of his glory in the next world through the merites of Christ his sonne to whom with the holy ghost be al glory and praise Amen ¶ Of the Sacrament of Confirmation Ser. v. AFter that a man by receyuing the Sacramente of baptisme is born agayne and made a member of Christes misticall bodye it is ordeyned by our sauiour Christ and hys holy spirite that he should also receiue the Sacrament of Confirmation and thereby be confirmed and made stronge in that grace whiche he receyued before for which cause I thynke it good at thys time good people to declare vnto you what ye ought to think of that Sacrament of Confirmation and what spirituall grace and effecte it woorketh in hys soule that is confirmed and what is euerye mans duetie to dooe that hath receyued it We oughte to think that our sauiour Christ did institute thys Sacrament concerninge the grace and effecte of it firste when he dyd promise to sende to his disciples the holy ghost and also when he dyd perfourme the same promise by geuing to them the holy ghost Many times did he promise to sende the holye ghoste but speciallye a litle before hys ascencion when he sayde I shall sende vnto you my fathers promyse but remayne you in the citie tyll ye bee indued with strength and power from aboue And agayne he sayde ye shall receyue the vertue of the holy ghost comming vppon you and ye shall
and wine And although our sauior Christ when he did first institute this sacrament in his supper did minister it to his Apostles whoÌ„ he than made priestes vnder bothe the kindes of bread wine to thintent his death and passioÌ„ might be declared remembred therby where his bloude was seperate from his body as the bread was seperatly consecrate from the chalice which maner is yet coÌ„tinually obserued in the sacrifyce of the Churche whiche is the Masse yet for diuers weighty considerations as well concerning the honor of the sacrament and the auoidinge of theffusion of Chrystes blouds which might chauÌ„ce as for the more coÌ„modious administration of the Sacrament to the people the holy church hath vsed euen from the tyme of Christ himself and his Apostles to minister this sacrament vnder the fourme of bread onely both to lay men women and also to priestes sauing when they doe consecrate and minister to them selues with their owne handes in which doing it hath the example of Christ who the daye of hys resurrection ministred this sacramente to two of his disciples in the Castell of Emaus vnder one kinde alone and also the people be defrauded of no part of Christes body bloud nor of no effect or grace that commeth by the worthy receiuinge therof for it is most certain that the holle body bloud of Christ is as truely conteined vnder the one kinde of breade as vnder both the kindes of bread wine seing that Christes liuing body caÌ„not be without his bloud nor his liuely bloud w t out his body And it is also most certeinly true y t if the outward element of breade be diuided into smal parts ther is y e holle body of Christ coÌ„teined in euery part as it was in the holle elemeÌ„t before it was deuided euen as the soule of man is but one and holle in the holle body and is lykewyse one and holle in euery part of the bodye and also as a glasse when it is broken into peces the holle ymage of a mans face appeareth in euerye parte seuerally which before in the holle glasse appeared but one eueÌ„ so the holle body and holle bloud of Christ is geuen vnder euerye part of the outward formes equall portion is geuen to euerye one it is holle deliuered it is distribute to many and not dismembred it is incorporate to the receiuers and suffereth no iniurye it is receiued not included it dwelleth with weake persones is not made weake is muche delited with the pure faith cleane minde of him that receiueth For these most weyghtie godly considerations when the Sacrament is ministred to other than to hym selfe that consecrateth it it is deliuered vnder the forme of breade onely and the chalyce is not consecrate nor yet deliuered as any parte of the sacrament but for the more commodyous receyuinge of the other parte wherein was conteyned the body bloude of our sauiour Christe Therefore seyng that the doctryne of Transubstantiation is as I haue shewed a truth necessarily deduced of Chrystes manyfest woordes sayinge This is my bodye declaring the singular and onelye substaunce of that hee gaue to theym to eate to be his bodye and so not breade seynge the vniuersall Churche of Chryste hathe determined thys to be goddes trueth and for finall endynge of all controuersyes that all men mighte speake one thing and be of one tong hathe ordered it to bee spoken of and vttered in this terme of Transubstantiation and seynge the testimonies of aunciente doctours to bee all agreable in this poynt that the bread is chaunged into the bodye of Christ wherby appeareth the consent of the vniuersall churche whyche is the pyller and vpholder of all trueth for that cause let euery man that loueth the trueth and the saluation of his soule stedfastlye kepe hymselfe in the belief of this truth so to be a member of Christes catholike Churche withoute the whiche there is no saluation and lette hym not ioyne hymselfe to any faction of men out of the catholyke Churche of Christe that for syngularitie or gayne of the worlde trouble the peace of the Churche and styrre vp the ashes of olde heresyes whiche by the greateste aucthorytye that euer Christe lefte in his Churche that is to say by the iudgement of the successour of saynct Peter in the chayre of Christe and of the Bysshops and pastours of Christes flocke called froÌ„ all the partes of the world in a general counsell haue bene discussed before this tyme and fullye determined Let vs not shew so muche dyshonor to our most certaine and heauenlye religion as to thynke that it may be variable after the wylful and furious appetite of a few men whiche is one and vniforme and so hath bene froÌ„ Chrystes time tyll this day being by gods holy spirit the scholemaister of his holy churche inspyred reueled multiplied ordered continued and so stablished that hell gates that is to saye tyrannye schismes and heresy shall neuer preuaile against it He that by vnitie of fayth in doctryne and by the peace of charitie in good liuinge kepeth hym selfe within the folde of gods catholike Churche as a liuely member of the same may be sure of the protection of gods holy spirit in grace and be in good hope to attaine the glory of God in the kyngedome of heauen by the merites of Christ to whom with the father and the holye ghoste be honoure and praise worlde without end Amen ¶ Of the effectes of Christes body and bloude in the worthye receiuer Ser. ix HOw much good people are we bound to loue our Lorde Iesus Chryste that lyke a good shepeherd hath geuen hys soule for vs hys shepe and hys fleshe to bee oure meate and his bloude to be our drinke and so is he both our redemer and redemption our feder and our daylye foode Greater loue can no man shewe than thys whiche Christ our Lord hath shewed to vs but if wee would consider for what cause and purpose hee fedeth vs wyth hys fleshe and bloude and what wonderfull graces and effectes he woorketh in vs bothe in bodye and soule by those heauenlye meates our loue towardes hym shoulde bee a greate deale more increased and oure desyre shoulde bee more inflamed to fyll our hungrye soules with so profitable and precious meates In whiche matter I intende God wyllinge to laboure at thys tyme and to make but a shorte recitall of certayne beneâ—ytes whiche the worthye receyuinge of thys mooste blessed Sacrament worketh first in our soules and than in our bodyes for to speake perfitly at length of it and as the worthynes and dygnitie of the matter requireth woulde aske a great processe and a longe tyme whyche I verelye hope youre good affection in perceyuynge the trueth and in folowynge the same in your lyues wyll supplye First of all this holy Sacramente is ordeyned and geuen to man to nouryshe hym to eternall
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
that ye haue learned good people the necessitie of Confession howe euerye sinner is bounden to confesse his sinnes to a Prieste by goddes lawe for the atteininge of absolution and remission of sinne nowe it followeth to be declared what a sinner oughte to do in makinge his confession Firste a sinner ought before he come to coÌ„fession to make an accompte wyth himselfe of his lyfe and to call to his remembraunce how many deadly sinnes he hath committed since the time of his laste confession wherin suche diligence muste be vsed as the necessytye and dygnitie of the woorke of GOD whiche is absolution doth require beinge willinge and readye to doe all thinges that be necessary for the recouery of grace and health of his soule whiche a sicke man woulde dooe for auoydinge the death of his bodye And this the sinner ought to doe for two causes the one that he mighte thereby take speciall repentaunce for euerye offence that he dydde for as muche as he did disobeye and offend almightye God and had some specyall pleasure in euery one and therfore he ought to call his sinnes to hys minde and for remedye of the same to take some dyspleasure and repentaunce for euerye one of theym The other cause is that he mighte haue hys sinnes readye and the better in his mynde for to shewe them vnto his ghostly father when he commeth to confession The whiche kinge Dauid did well perceiue that sinners bee bounden to dooe and therfore whan he had sinned he saied thus I wyl studye to remember my sinne because I wyll confesse it And the example of the prodigal sonne in the Gospell teacheth vs also so to doe who returninge to his father considered howe euyll hee had lyued and he called than to his mynde what he woulde confesse and saye to hys father when he shoulde come to hym Thus whan a sinnes hath diligentlye examined his owne conscyence and called to his remembraunce howe often and wherein he hathe offended hys Lorde God takinge speciall repentaunce and contrition for euery offence than he ought to come to hys ghostlye father with great desire and humilitie not as to a manne to heare some worldlye and profitable counsell but as to the messenger or vycare of oure Sauiour Christe representinge his persone whose embassage hee vseth for makynge peace and reconciliation betwene the synner and GOD to the intente he myghte heare of hym the woorde of GOD whiche is the woorde of absolution for hys synnes by paste and also bee instructed by the woorde of GOD howe to lyue wel hereafter and auoide sinne And where as the effect of Gods Sacramentes doo not depend vpon the vertue or worthines of the priest the minister but vpon the commaundement and ordinaunce of GOD who by hys spirite dothe assiste the due ministration of the same therfore a penitent synner oughte rather to regarde the vertue and power of GOD that woorketh by hys mynyster than the state of the persone be he hye or lowe a iuste or an vniuste man so longe as he is a member of Gods vniuersall Churche and by toleration suffred to minister in the same and he oughte to geue full credyte to the woordes of absolution that than his sinnes be clerelye remytted yf hys harte be than disposed and mete to receyue the same remissyon and yf hee put no stoppe to Goddes grace as they doe that lacke fayth and true contrityon And so the penitent sinner comming to a Pryeste and humbly submytting him selfe to him as representing the persone of Chryste ought to reherse hollye symplye and faythfully al the deadly synnes which than after diligent serchinge of his lyfe doe burden and vexe hys conscience For althoughe the holye Churche dothe not burden a sinner to confesse euery veniall synne whiche is vnpossyble or very harde to doe for who dothe knowe all hys faultes and also seinge that veniall synnes doe not take away charity nor do not exclude a man from the kyngedome of heauen wythoute the whyche thys frayle and mortall lyfe can not be passed ouer yet yf a man fall oftentymes into suche smal sinnes they ought not to be neglected but auoyded betymes because contempt in all thynges aggrauateth the cryme and speciallye in procurynge the remedye and also a manne shall geue an accompte in the daye of iudgement of euery idle woorde which he shal speake But all mortall sinnes such as be transgressions of gods commaundements and bringe a man in state of damnation so many as come to his remembraunce after diligent serche and inquisition the synner ought to confesse And not onely suche as he knoweth certeinly to be mortall sinnes but also suche as he doubteth of knoweth not certeinely whether they be mortall sinnes or no because what so euer thing is not of fayth is sinne and he that dothe or alloweth to be doone any thinge whereof his conscience reprehendeth or condemneth him doth therin against his conscience and sinneth deadly and ought to confesse it and learne of his ghostly father to whom iudgement is geuen to discerne betwene lepre and not lepre sinne not sinne how to know and auoide the same afterward Furthermore it is to be coÌ„sidered that god doth not forgeue one mortall sinne reteineth an other vnforgeuen but alwayes whan he forgeueth he forgeueth all together the which he shewed in expellinge al and the holle legion of deuils out of the man of Geâ—rasen And he shewed the same agayne whan he pardoned Marye Magdalene for he forgaue her all her synnes and the scrypture calleth that man happye whose sinne God hath not imputed but couered if there were any sinne remaining imputed vnto hym and not forgeuen he should not be compted as happye but as an eâ—emye to god Now seing the father â—ath geuen al power to the sonne and the sonne hathe geuen the same power to the Priestes of his churche whose iudgement both in byndinge and losinge in earth is confirmed and ratifyed by God in heauen therfore the remission whiche the priestes geue to penitent sinners oughte to be lyke and agreable to the remission whiche is geuen by God that is to say a full remission not forgeuinge one mortall sinne without an other but eyther forgeuing al at once or none at all And because as ye were taught before the priest can not worthelye exercyse this authoritie of forgeuinge or reteyninge sinne excepte the sinner open hys conscience and confesse his sinnes hym selfe both because he can not otherwyse knowe what is to bee remytted what is not and also because he may not rashely remit that he knoweth not and is not confessed vnto him therfore the sinner is bounden plainelye and fullye to confesse all his sinnes and euery pertyculare sinne whiche by diligente serchynge of hys conscyence commeth than to hys remembraunce For the conceyling or hyding of any one mortall sinne which he remembreth is the cause why all the
flesh is accustomed to corrupt the soule and finally by the handes and feete is practysed muche vyce the particulers whereof I neede not to reherse For these causes the sycke person is anoynted in the sayd places at which tyme the Priest and they that do than assist hym with sure faith and confidence in almighty God putting away all mystrust and doubt make theyr most humble prayer to his maiestie that it would please the same throughe that vnction as a spirituall medicyne and hys most mercyfull goodnes to pardon and remit what so euer the sycke person hathe offended by his sight or hearing or anye other part of hys bodye aboue mentioned with manye other godlye and holsome prayers thereunto annexed and vsed to be said and frequented in the church of Christ. And thus to praye ouer the sycke persone and to aueyle him is not the inuention of man deuised by mans wytte but accordynge to Gods ordynaunce is done in the name and authoritie of our Lord who is the authour of thys sacrament as he is lykewyse of al the other by whose assistaunce and secrete operation this sacrament woorketh hys spirituall and inwarde effect which effect Saynte Iames last of al declareth saying The prayer of fayth shal saue the sycke and God shall relieue and lyft hym vp and if he be in synne they shall be forgyuen vnto hym Which effect is double or twoo wayes the one chiefe and principall is in purging and makyng cleane the soule from daylye and veniall synne whych neuer fayleth if the sycke partye doo not stoppe the influence of Gods grace whyche hee maye doo by remayninge then in deadlye synne neglectinge to procure that to be forgyuen vnto him before by the sacrament of Penaunce or by mistrusting to receyue that grace of God whiche is signifyed and promised by that holy vnction Therefore ought euerye man and woman beyng sycke fyrst to confesse hym selfe and receyue the Sacrament of Absolution then to receyue the blessed foode of immortalitie in the Sacrament of the Aultare for the perfection of Gods influence and the increase of all hys former graces and than afterwarde wyth sure faythe and confidence in God requyre to be aneyled of the Priestes of Christes Churche And in so doyng besyde the perfyte purgynge of hys soule hee shall no doubte of it feele inwardly great easement agaynst the paynes and horrour of death great strength and comforte of the spirit wherby lyke a good warriour and stoute Champion of Christe he is then made more able to wythstande the vyolent tentations of the deuyll and fynallye greate ioye and gladnesse in hym selfe great staye and increase of fayth and hope towardes God and great desyre to be deliuered from the myseryes of thys transitorye worlde and to be called to the eternall Cytie of God in the kyngdome of heauen The other effecte is the healyng of the bodye from corporal diseases or at lest the mitigation of the same Which effect is not principall and doth not alwaies follow partly for the smalnes of faythe in the sycke person for great and vehement fayth is requyred to haue Gods power to woorke such corporall health in men partly for that God our most mercyfull father accordynge to his heauenly wisdome thinketh it best for vs other wyse to dispose of vs as he knoweth to be most expedient for the saluation of our soules or the commoditie of his elect people whose benefite of corporall health if it had bene then bestowed vpon vs perchaunce the malice of our wyll would haue abused it to the offence of God and the daunger of dampnation to our soules Therefore in all such indifferent thynges as be sycknes or health of body euery ChristeÌ„ man ought to commit and referre it to the good wyll and pleasure of almighty God and to think and esteeme that to bee best what so euer God shall worke by vs although it seeme to be hurtfull to vs or to be contrarie to oure desyres and petitions which in all thinges as he taught himself ought to be directed and submitted to hys wyll and pleasure who alwayes of his godlye prouidence disposeth all thinges swetelye and mercyfully But how so euer God shall worke concerning our corporall healthe we ought surelye to trust that god for his part if there be no stoppe in vs fayleth not to woorke inwardlye in oure soules the spirituall effectes whiche I haue rehersed before And because there be two thinges whiche let the soule freelye to haue recourse to God and to delyte altogether in him the one is that weaknes and feablenes which is left in the soule of man after the wounde of deadlye synne althoughe the gylte of the same be remytred by true penaunce the other is the daylye heapynge vp of many venial synnes into which a man faâ—leth by fraylnes of nature by sodeyne motions by imperfection or coldnes of charitie by vehement agonies of sicknes or by negligence in not taking heede to himselfe his actes and profession For that cause to remoue these twoo euils God hath ordeyned this Sacrament of extreme Unction to bee ministred whereby the weakenes of the soule is strengthened and all venyall synne remitted if it be well and deuoutly receyued And seyng a man must needes once departe hence and ende the iourney of this troublesome lyfe for so much as the soule is by the flesh lodeÌ„ drawen backe infected disquyeted and weakened therefore it hath neede of a newe strengthe and spirituall medicyne specially at the passage hence by deathe that it neyther fall gyue ouer or dispayre but that it be relieued disburdened pacified comforted made able by the strength of the holy ghost to abyde wyth God and by his ayde to passe through the miseries and trauails of this lyfe and to exchaunge the shorte lyght affections of thys tyme wyth the eternall and weyghty ioyes in the kyngdome of heauen All whych graces as I sayd before the soule of the sycke person receyueth and is indued withall by the worthye and deuout receipt of thys holy sacrament ordeyned of almighty God for the same purpose Thus haue ye heard good people the meaning effect of the doctrine of s. Iames concerning this sacrament how it ought to be vsed what grace and vertue is geuen to vs thereby which to neglect and to defraude or depriue our selues of the benefites thereof wylfullye were great folye For althoughe it be not absolutelye necessarie to saluation as is Baptisme without the which no man ordinarylye can be saued yet if it be dispised and of contempte not regarded when it may be had it is a let and stoppe to saluation Wherefore I shall exhorte you all in the name of God that when God by syckenes shall visite any of you ye folow the counsel of the holy ghost vttered and expressed by the writing of this holy Apostle Saint Iames that ye call for the priestes of the Churche I meane the great vniuersall Church of Christe which is knowen
synne and haue receyued the whyte lyuerye of innocencye and the badge of Christ by the impression of the holy crosse in diuers partes of theyr bodyes and so are knowen throughout the holle worlde to be the soldiours of Christ theyr Lord and Capitayne The second thing that a worldly prince doth in his warre is to prouyde that euery souldiour be able to fyght and haue harnes and weapons mete for his body both to beare of the assaultes of his enemies and also to inuade thē as cause shall requyre Euen so Christe oure heauenlye Prince hath ordeyned the sacrament of Confirmation to make vs strong able to fyght wyth our ghostly enemyes and hath armed vs wyth a seuen fold harnes that is to say with the seuē giftes of the holy gost whereby we be sufficiently preserued defended and encouraged our selues and also able to helpe and comfort oure fellow soldiours which by chaunce shall come into any distresse or daunger of theyr enemies The thyrd thing y t a worldly prince doth in his war is to forese prouide that his hole army be wel victualled furnished with plēty of holsom meate and drinke lest for hunger their strength decay and they in processe famish and die Euen so Christ our spirituall capitaine hath prouided victual for vs his soldiours both good plenty of it not meate that will perish and be cōsumed with once eating but meate that will remayne and nourishe to euerlasting lyfe that is to saye his owne natural fleshe and bloud which he geueth to his soldiours in a Sacrament vnder the formes of corporal breade and wyne condescendinge therin to our infirmitie and by that spiritual and most holsome and precious foode he repayreth all our decayes in grace and spirituall strength he openeth our eyes to see the traynes of oure enemies he swageth the rage of our inward enemie the fleshe preserueth our bodies and soules from famine and eternall death The fourth thing that a worldly Prince doth in his warre is to ordeyne ouer his holle army one chiefe lieuetenaunt if he be absent hym selfe from the fielde and vnder him officers and captaines some of moo some of fewer such men as be experte in warre who can instruct the rest in all feates of warre howe to fight and ouercome theyr enemies can set the holle armye in good araye and also can by the lawe martiall correct and punish all traytours and offendours Euen so Christ our Lord and king after he hath hymselfe ouercommed all his enemies in hys owne person and is nowe triumphinge with God the father in heauen and yet hathe his Churche in battayle and conflicte wyth theyr enemies in earth being absent by his visible presence and inuisibly and spiritually present amōg vs hath ordeined the Sacrament of Order and by that Sacrament hath elected and chosen out certein expert and connyng men to whom by imposition of handes of Priesthoode he hath geuen authorite and commaundement to instruct his soldiours in all feates of spirituall warre agaynst the deuil and to admit other into the roumes of them that dye or depart and to comfort and encourage them that be in conflict and by vnitie of fayth charitie and obedience to cause the holle army to keepe good araye and to punishe by excommunication suche as by apostasie heresye or scisme breake the peace and good order and by the discipline of this warre of the church to correct all other offenders and to receyue them agayne that will amende And of these men there be certeine degrees and orders one chefe Lieuetenaunt of the holle army which was S. Peter and now is his lawfull successour in the chayre of Christ gouerning the holle army of Christes Church here in earth and vnder hym there be in euery Prouince one Archebishoppe and in euery Citye one Bishoppe and in euerye Parishe one Priest or Curate to feede order encourage and to gouerne the holle army and euery soldiour of Christes church in euery place The fift thing that a worldly Prince doth in his warre is when his armye is assembled wel armed well victualled and well ordred and ruled by good captaines then to merche forward to ioyne in battail with his enemies in which conflicte if anye of hys soldiours chaunce to be hurt and wounded then to cause a Surgean to searche his woundes and to lay playsters and medicines vnto them that he beyng made hole myght enter into his place agayne and fyght a freshe agaynst hys enenemyes Euen so doth our Sauiour Christ wyth vs when al we be assembled into one Churche and spirituall armye by Baptisme and bee well harnessed wyth Gods graces and the giftes of the holy Ghost by Confirmation and be well vyctualled wyth the precious foodes of his owne bodye and blood in the Sacrament of the Aultare and be set in good araye and well instructed and encouraged by the rulers and ministers of his churche hauyng authoritie so to doo by the sacrament of Ordre then we be ledde by Gods spirite into the wyldernes of some good purpose or woorke there to be tempted and assaulted of the deuill For they that haue the spirit of God be not idle but occupied in some good worke which the deuill withstandeth and fighteth againste as muche as he is able to do In whiche conflicte yf anye of vs be ouercommed with euill which can not be except we wyll be ouercommed and voluntarylye suffer the deuyll to preuayle againste vs for no man synneth actually againste hys wyll yet our mercyfull Lorde wyll not see vs vtterlye troden vnder foote and slayne but if we loue to be healed and be sorye for oure voluntarye hurte and wounde he hathe prepared a present medycine and playster for vs whiche the spirituall Surgean when he hath searched the wounde by our owne confession layeth and byndeth to our sore by the Sacrament of Penaunce and so restoringe vs to our perfit health maketh vs able to enter the feelde agayne and to fighte a freshe againste our enemies The sixt thing that a worldly Prince doth in his warre is when any of his soldiours waxeth aged feble and cā fight no more then specially to cōfort him to set a watch that his enemies steale not priuely vpon him kil him when he is not able to defend him selfe And if the same soldiour hath lightly offended in any small matter and hath not at all times bene so vigilant as the lawes of warre required yet than gentlye to forgeue him and to shewe hym that honour at his death that he shalbe of al the army accompted to haue bene a faythfull soldyoure and to haue dyed in his princes fauour Euen so Christ our Lord doth wyth vs his souldiours when any of vs waxeth aged or feable by sicknes and is in daunger of bodelye death whiche deathe is the escapinge of al daungers the ende of all labours the entry to the possession of eternall enheritaunce in heauen
store vp a good treasure in the nexte worlde to the attayninge of euerlastinge lyfe And by thys gyfte of counsell we bee armed not to leane to oure owne strength nor to the power of anye multitude nor to the obstinacie of minde but to the helpe of God and for the glorye of hys name So that thys gifte of fortytude woorketh the vertue of mercifulnesse whereby a man vseth the worlde not as the deuyll tempteth hym to fulfyll hys greedy appetite which like dropsye wyll neuer be satiate but to the reliefe of the poore the defence of the innocent the forgeuinge of the offendour and the mayntenaunce of the truthe For suche a man is happye and shall receyue greater mercie at Gods hand And therefore when we lacke this gifte or doe not vse it let vs fyrste forgeue them that haue offended vs and than pray that our debtes may likewise be forgeuen vnto vs and that is the verye practyse of thys gyfte of counsell and the direction of oure spirytuall strength and fortitude The syxte darte of the deuell is gluttonye for when he hathe mooued a man to take pleasure and ioye in these outwarde and worldlye thynges he tempteth hym speciallye to followe that pleasure that is most naturall to his fleshe and not to be content with that the necessitye of nature requireth but to lette pleasure haue hys wyll eyther in excedynge measure or in to much delicatenes and preparation for the same wherupon foloweth the decaye of healthe and subuersion of reason For commonly wher there is a full belly there is also a dull witte for that cause the holye Ghoste hath armed vs wyth the gift of vnderstandinge out of whiche procedeth the vertue of clennes of hart that our spirituall eyes maye be simple and refuse to be made dull with the stuffing of our bellies and our hartes maye be cleane and pure from the corruption of the flesh not loden with surfeting and dronkennes to thintent we might escape the sayde vyce of glotonie and be promoted to so greate happynes as to see God whiche no man can do except the mist of ignoraunce errour and vncleane lyuynge be taken from his eyes by faythe and the gift of vnderstanding And therfore least these tentations of the fleshe specially concerninge the nourishing and pamperinge of the same do hynder vs from true vnderstanding and the syghte of God which he hath promised to all them that be simple and cleane of hart let vs diligētly pray that he suffer vs not to be led into temptation Finally the last of the deuils dartes is lechery which is the vylest kind of sinne of al other the sonest is a man tempted vnto it if the deuil haue any enteraunce before eyther by ydlenesse couetousnesse or dronkennesse For as the prophet saythe the cause of the iniquitye of Sodome was pryde to muche eatinge wealth and ydlenesse And thys vyce blyndeth a mans soule taketh awaye his reason for a tyme and the consideration he shoulde haue of death and bringeth him into hatred of God and in mistruste or desperation of the life to come And for remedye againste this most beastlye vyce the holye Ghoste hath armed vs with his greatest gifte which is wysdome whereby a manne pulleth awaye hys mynde and pleasure from the corruption of hys fleshe and refuseth to be subiect to his vnnaturall sensualitie and to defile his bodye the temple of God and setteth his hole ioye felicitye and rest in his Lorde God hauinge his mynde occupyed in heauenly thoughtes where nothinge is that can displease And thys is the wysdome of God that commeth from aboue which is chaste peaceable gentle easie to be intreated agreable to goodnes full of mercy and good fruite Happye are they that haue thys wysedome oute of which springeth the vertue of making peace because the fruit of rightwisnes is sowen in peace to theym that be peacemakers to whome God hath promised that they shal be called his sonnes and children for which cause when we lacke this gift of wisdome or waxe slacke to vse it let vs pray to almighty god to deliuer vs from al euill whiche deliueraunce setteth vs at libertye and maketh vs freemen that is to saye the chyldren of god indued with his spirit of adoption wherby we may boldly call God our father And thus I haue declared vnto you the seuen giftes of the holy ghost geuen vnto vs in our cōfirmation which for lacke of our good and vertuous bringinge vp when wee were chyldren do not so muche appeare and shewe theimselues in oure deedes as it were expedient they should but yf we rayse theym vp againe by oure prayer and diligent exercise as I haue partly told you we shall be sure to ouercome our spirituall enemye and in the daye of oure Lorde receyue the crowne of glorye throughe the merites of our sauiour Christ to whom with the father and the holy ghost be all glorye and prayse Amen ⸫ ¶ Of the reall presence of Christes bodye in the Sacrament of the Aultar Ser. vii AS a man by his carnall generatiō is not onely borne to temporal life but also in proces of tyme waxeth strong which life strength cā not be preserued withoute nouryshement and holsome meate euen so a man by his spirituall regeneration is not onely borne againe to a spirituall life in Christ by baptisme but also waxeth strong in Christ by receiuing the giftes of the holy ghost in Confirmation which spirituall lyfe and strength can not bee preserued and continued without spiritual nourishmēt and holsome meate For which purpose our sauiour Christ who loued vs so vehemently that to bringe vs to life was content to dye and for the pryce and ransome of the same lyfe vouchsafed to geue his own body to death doth styll vouchsafe to nouryshe vs so redemed and brought to life with the swete and holsom milke of his owne bloude and geueth vs his fleshe to eate and his bloud to drinke that we might be fed and nouryshed for the continuaunce of oure spirituall life wyth the same precious thynges that we were redemed withall before And because our soules be as yet ioyned with oure bodies therfore for the time of this life our Sauiour Christ geueth vnto vs his vnuisible graces in sensible Sacramentes And as in Baptisme by water whiche is a sensible thing is geuen to vs the inuisible grace of regeneration euen so in the Sacrament of the Aultare vnder the vysible formes of breade and wyne is geuen to vs the substaunce of all grace which is Chryst hym selfe that is to saye hys bodye and hys bloude which though they be corporall thinges in theyr own nature yet now being glorified they be spirituall and therefore not sensible but where it pleaseth oure Sauiour by miracle to haue them appeare Thys is than most certeynlye and constantly to be beleued of vs all vpon payne of dampnation that in thys blessed sacrament of the Aultar wherof I entreate
lambe is sprinckled vpon both the postes of our doore when it is receiued not onelye wyth the mouth of the body for redemption but also with the mouth of the hearte for imitation Whyche bloude is not nowe shedde vpon the handes and coates of the souldiours that crucifyed him but is powred into the mouthes of the faithfull that receyue hym And this newe doctryne was not knowen to the worlde tyll our Sauiour Christe taught it hymselfe in his ghospell For the olde lawe dyd forbydde the eatinge and drinkinge of bloude with theyr mouthes and the newe law dothe commaunde it so to be dronken for which cause we that pertayne to the newe lawe do vse often tymes to drinke of this bloud knowynge that except we eate his flesh and drink his bloud we shall not haue lyfe in vs. Wherein wee are called to more dignitye than any of the prophetes of the olde testamente was For Dauid dyd neuer eate of thys bodye nor neuer dranke of this bloude although he beleued in Chryste as well as we or rather better and so was onelye pertaker of them spirituallye by fayth and not corporally by the sacrament as we be See with what great dignity almighty God doth honour our mouthes by which as by certeine gates and doores our sauiour Christ entreth into vs when we communicate and receiue his bodye and so hauing Christ within vs by his fleshe in hym corporally vnited by the sacrament of perfit and natural vnitie we shal likewise be partakers of his propretie which is life euerlasting I wil no more at this time good people occupy you with any longer processe concerninge this most true euidente matter but shall speake of it at other times besechinge you in our lordes name not to wauer in your faythe lyke reedes blowen a syde with euery wind but to stand stedfast in the certein belief of this most holy sacrament whiche is set forth to vs by the mouth of our sauior Christ himself and the sacred bookes of al his holye Euangelistes and is confirmed with the bloud of his martirs with the miracles of God and hys faintes shewed for that purpose with the testymony of all catholyke wryters in euery age and with the aucthoritie and consente of the holle church of Christ throughout the worlde as well in general couÌ„sels assembled in the name of oure Lord Iesus Christ as in euery perticulare prouince and realme which is the piller of trueth the surest staffe to leane vnto for a christen man to holde himselfe stedfaste in trueth so that the mooste manyfeste woorde whyche was spoken by Chrâ—ste oure Lorde vpon this holye Sacrament and the true meaninge of the same woord declared from tyme to tyme by his holye Catholike church deliuereth vs from all ignoraunce what it is and assureth vs that in this most holy sacrament is present by the omnipotent power of god the real and true body and bloude of our sauiour Christ god and man vnder the sensyble formes of bread and wine and is there receyued of the faithfull people not onelye spirituallye by faithe but also corporallye with their mouthes for the attayninge of immortalitie and euerlastinge life both of body and soule the which GOD of his infinite goodnes graunt vs through the merytes of his sonne Iesus Christ and the sanctification of hys holye spirite to whom bee all prayse honour and glorye world without ende Amen ¶ Of the chaunge of the breade and wyne that is to say of Transubstantiation Serm. viii WHat is the substance of thys blessed Sacrament we haue learned good people of oure sauiour Christes owne wordes who the nighte before he suffered at hys laste supper with his disciples toke breade and blessed it and brake it and gaue it to hys dysciples and sayd take and eate this is my body and takinge the chalice he gaue thankes gaue it to them saying drinke al you of this for this is my bloude of the new testament whiche shall bee shed for many for remission of sinnes Upon these wordes of Christe all true christen men ground their fayth concerning this blessed Sacrament and beleue verelye that the inwarde substaunce of this sacrament is the fleshe of oure Sauiour Iesus Christe whyche suffered for oure synnes and that in the chalyce consecrate is the same bloude that dyd runne foorth of Chrystes syde when it was opened with the speere And furthermore vpon the same woordes of Christ the holy churche and all true christen men her members doe grounde their faithe concerninge the chaunge whiche the holye ghoste by his vnspeakable power worketh in this sacrament where tâ—e inwarde substaunce of breade and wyne is chaunged into the substaunce of the bodye and bloude of Chryste the outwarde formes of the saied breade and wyne with the quantitie and qualities of the same still remayninge vnchaunged Whiche maner of chaunge because it is singuler and hathe none like it eyther in nature or otherwise therefore the holy Churche dothe call it by the name of TransubstantiatioÌ„ the whiche woorde was inuented by the holy churche in the greatest generall counsell that euer was which was called the counsell of Lateranense where there were present seuenty Archbyshoppes and foure hundred Bishops and they spake of thys chaunge by that name to thintent that lyke as the holie church of Christ in euery age dyd agree and was of one minde concerninge this chaunge of the bread and wyne euen so they should agre and be of one tong in the vtteringe and speaking of that chaunge that the diuersitie of manye wordes vttereth diuersly in the bokes of learned men should not impayre and bring in doubt the olde knowen trueth reueled to the Churche by the holye ghoste This olde trueth the Churche learneth of Christes owne woordes For where as it was but one thinge or substance which our Sauiour Christ gaue out of his hand to his disciples to eate whiche one thinge he saied plainly was his body which shoulde be geuen for them and in saying so made it so to be by hys almightie word for that cause the holy church beleueth that it is not breade but his very bodye in dede And also where as it appeareth to al a mans senses to be very bread which seÌ„ses be not deceiued so farre as they can skyll of reache vnto which is onely to the outwarde apparaunce and qualities or qualitie not to the inwarde substaunce therefore the holye Churche beleueth that the chaunge which is in the sacramente is made in the inward substauÌ„ce of the bread and not in the outward forme of the breade whiche remayneth as it was for whiche cause the Churche calleth that chaunge Transubstantiation For that bread which our lord reached to his disciples being chaunged in nature and not in forme by the omnipotency of his worde was made flesh And as in the person of Christe hys humanitie was sene and his diuinitie was secret vnsene
euen so in this sacrament the outwarde forme of breade appeareth to mans sight and the inwarde substance of Christ god and man appeareth not to a mans corporall eye but to the eye of his soule whiche is faith which fayth is stayed vppon the omnipotēt power of god For he that can create all thinges of nought with his woorde can also chaunge thinges that be created with his word and if the benediction of man can chaunge the natures of thinges as appeared when Moyses chaunged hys rodde into a serpent what shall we say of the consecration of God that worketh merueilously in his holy sacrament If the word of Helyas was able to bringe fyre from heauen shall not the worde of Christ be able to chaunge the substaunce of breade therefore vppon thys grounde of gods almightye power we submitte our reason to our fayth and aboue the reache of reason we beleue Christes worde and that ther is not the substaunce of bread which nature formed but the substaunce of Christe whiche benediction hath consecrate And so wee esteme thys Sacramente otherwyse than an infidell dothe Like as an vnlearned man when he looketh vppon a booke he vnderstandeth not the meaninge of the writing but a learned manne wyll fynde muche matter hyd there as the lyues and stories of men the vnlearned man wyl thinke ther is nothinge els but paper and ynke the learned man will vnderstande an others speakinge and speake to one beyng absent and aske by his letters what so euer he would haue euen so it is in these misteries the infidels althouhh they here what it is yet they seme not to heare But the faithfull man who hathe experience of the holye ghost can beholde the vertue and power of God in the secrete misteries where the substaunce of bread is consumed by the substaunce of Christes body and ceaseth to be there any more euen as waxe when it is put in the fyer it melteth away the substaunce of it remaineth no more These similitudes whereof the bookes of the olde writers be full be not to satisfy the subtle wits and curious questions of men that lack faithe whose reasons brought oute of naturall experimentes maye in no wyse be admytted of a Chrysten manne to dysproue anye parte of our faythe receyued but they be brought in to declare what is oure faythe in this poynte to whiche faythe Gods pleasure is that euerye mannes reason should be taken captiue and serue to the beliefe of his wonderful workes and Sacramentes euen as the natural inclination of our will should serue to execute the commaundement of godlye charitie For whatsoeuer fleshe and bloud dothe bring forth or the subtlenesse of mans wyt not indued with the spirit of God can inuente is to be reiected from the iudgement and dyscussion of this holy mistery and onely that is to be admitted which the father of heauen by the mouth of his sonne and the inspiration of hys holy spirite hath reueled to his churche And therewyth is euery good christen man contented and satisfied not like the vnfaithful Iewes asking howe it can be so seyng nothing is vnpossible to God but geuinge full credite to the churche of God in the presence of Christ in this Sacrament as the blessed virgine Marye dyd to the Aungel of god in the incarnation of Christe in her wombe and as she gaue full consente to the Aungels woorde when he tolde her that the holye ghoste shoulde come into her and the power of the moste highe god should ouershadow her euen so ought euery faythful soule to geue ful credite to gods church when it teacheth by the woorde of God that the holy ghost ouershadoweth this mistery and maketh present the body of Christ aboue the speach and reason of man and chaungeth the bread and the wine into Christes body and bloud the outward formes remaining stil so that nowe there be not two substances remaininge but one and the self same that was geuen for our redemptiō otherwyse the maner of it is not searcheable And it oughte to beleue also that lyke as the Churche of god in the first generall Counsell at Nyce dyd verye well whan it dyd inuente the worde of Consubstantialitie to expresse the old trueth that Christ was no creature but equall god and of one and the same substance with the father to the confusion of the heretyke Arius and all hys adherentes euen so that the same churche of god did very well in the general coūsell at Laterane when it inuented the woord of Transubstantiation to expresse the olde truthe that there is but one substance of Christe in the Sacrament and that the former substaunces of breade and wyne be conuerted and chaunged in to the body and bloude of Christe the qualities and figure of the same remaining styll vnchaunged to the cōfusion of the heretykes Luther and zwinglius and all their adherentes Furthermore it is to be considered that in this chaunge of the bread god did shewe his greate mercyfull goodnes towardes vs that for our reliefe bearing with our infirmitie he hath suffred the outwarde formes of bread and wine to remaine vnchaunhed For as our nature abhorreth the kylling of a mans fleshe and the sheding of a mans bloude so muche more it abhorreth the eatinge of mans raw fleshe and the drynkinge of mans liuely bloude And where as our sauiour Christ declaringe the necessitie of this Sacrament to thatteining of euerlasting life sayd that except we did eate his flesh and drinke his bloude wee shoulde not haue lyfe in vs therefore hath he by his godly wisdome inuēted this way to geue vs his flesh to eate his bloud to drink and yet our nature should not abhorre the eating and drynking of it but comfortablye and obedientlye receiue it For he geueth it in such nutrimentes of bread and wine as we be daily accustomed to be fedde withal and so cōdescending to our infirmitie lest we should abhorre the sight of his flesh bloude in their owne likenesse he reserueth the outwarde formes of the breade and wyne but their substaunces he chaungeth into his fleshe bloude Besyde diuers other commodities that come to vs thereby as that our fayth is more exercysed in beleuing that to bee there presente whyche we see not with our corporall eyes and the propretie of the sacrament is retained which is to teache vs by the composition and nature of the outward element what the holy ghost worketh inwardly in the soule of him that worthylye receiueth it whiche is the vnitie and perfyte coniunction of Christes misticall body And also the holy Sacrament it self is kept and cōserued in his due honour which otherwise should be cōtemned despised of the paganes and infidels if they perceiued how we christē men did eate the flesh drink y e bloud of Christ our lorde god For these causes he hath ordeined it to bee ministred in the formes of bread
death of a man is in the soule the occasion wherof commeth by the corrupt affection of the flesh so this spirituall medicine of Christes body and bloud in the sacrament worketh his effectes not onely in the soule of man but also in the body of man by healynge it by defendinge sanctifyinge strengthning and reducing it to immortalitye Fyrst seyng that we mortall and synful men be fleshe and bloude we can not be reformed in the corrupt and weake nature of our bodies and soules nor come agayne to the lykenes and symilitude of God in puritie and life except a conuenient playster be layde to our olde disease and in the healing of our desperate infirmitie one coÌ„trarye be remoued by an other like thinges be applyed and made agree vnto lyke as Christes lyuelye and sanctified bodye to our mortall and synnefull fleshe which thing is done in the receiuing of this most blessed Sacrament where the vertue of so great and holsome a medicine doth perse al partes both of body and soule and doth renew and make holl whatsoeuer sycknesse the corruption of old noughty liuing had before caused and engendred in the fleshe or in the spirite For the body of Christ our lord receiued into vs by the misticall benediction which is the sacrament and remayning in vs driueth awaye not onely death but also al sickenes and the poyson that was brought in by original sinne and it pacifieth and kepeth vnder the raging law of oure members it strengthneth deuotion it quencheth the froward and synful affections of the minde and those smal sinnes we be in it regardeth not but healeth the sycke restoreth the brused and from falling it lifteth vs vp In baptisme we were washed from all synne and the writing of our damnation was cancelled and grace was geuen vnto vs that the conâ—cupiscence and carnall desyre of our flesh shoulde not hurt vs if we abstein from consenting to it and so the corrupte and putrified matter of oure old sore was remoued and taken away But who is able to ouercome the violent motions of hys flesh and to quench the heat and itch of suche a sore â— surely no man of his own strength but we maye be bold for grace helpeth vs wherewyth we be indued by receiuing Christes blessed body and bloud in thys sacrament which hath in vs two effectes the one to take away our smal sins that we fele them not the other to take away or refraine our consent from great and mortal sins that we doo them not So that if any of you all do fele and perceiue in himselfe not so great motions or so violent prouocations to anger to enuye to lecherie or to other vyces or not so often times as he did before let him geue most humble and hye thanks to the body and blood of our lord for the vertue of the sacrament doth worke in him and he maye be glad that the rotten sore and old disease of his sensuall concupiscence is better amended and well nygh brought to helth and that the commotion and rebellion of his sodayne passions and carnall affections be so wel ceased and pacifyed Furthermore besyde the healing of our sinful flesh it sanctifieth and strengthneth it in vertue and godly liuing for like as material bread doth comfort and make strong a mans body euen so the bread of life that came from heauen which is Christes body one person with the godhed doth lykewyse make strong our bodyes in grace and more then that it sanctifieth both body soule And like as wyne maketh glad a mans hart euen so the bloode of Christ dothe fulfill a mans hart wyth spirituall gladnes and beside that is made a great stay and a sure defeÌ„ce for it which to a godly man is as it were a shield against his enemy and therefore in all daungerous and perillous times in remeÌ„braunce of Christes passion by which al grace and strength was purchased for vs we receyue Christes body and bloode for the defence preseruation of our bodies and soules wherby the power of the deuil is resisted his fiery dartes of tentations be driuen away So the churche of Christe vseth to doo with her faythfull soldiours in all persecutions eyther of furious tirantes or deceitful heretikes for wheÌ„ it prouoketh and exhorteth theÌ„ to fight agaynst their enemies it doth not leaue them naked and vnarmed but doth harnes and defend theÌ„ wyth the protection of Christes body and blood For seing this sacrameÌ„t is ordeined for this purpose to be a defence to the receyuers therefore it armeth al them with the harnes and shield of our Lordes meate whoÌ„ it would haue to be safe froÌ„ the hurt of theyr enemies For after a man hath receyued woorthely the heauenlye meate of our Lordes body and blood the deuil forsaketh him and flyeth away swifter then the wynde dare not approch nere When the angel that destroied the first begotten in Egipt saw the dore postes sprinkled with the blood of the paschal Lambe he passed by and durst not enter in to kyll How much more wil the wicked angel the deuil runne away when he shal see not the blood of the figuratiue lambe sprinkled vpon the postes but the body and bloud of the true lambe of God in the mouth of a Christen maÌ„ If the angel gaue place to the shadow or fygure howe muche more wyl the enemye be afrayde when he seeth the truth When he shall see the house of the soule occupied with the brightnes of Christes heauenly preseÌ„ce and al entraunce for his temptatioÌ„s shut away Thus are we made stronge agaynst our enemies by the vertue of this heaueÌ„ly foode wherby also our bodies being purified and refreshed be set at liberty and doth freely folow the soule and the motions of our spirite beyng deliuered from the heauye burden and weakenes whyche our carnall natiuitie dyd cause and finally they be made no more corruptible hauing thys heauenly meate for theyr hope and pledge of theyr resurrection to life euerlasting whereby they be preserued and prepared to the atteynyng of the same life For how can our flesh come to corruption and peryshe for euermore and not receyue eternall lyfe which is fed with the body blood of our Lord as our sauiour himselfe taught vs saying He that eateth my fleshe and drynketh my blood hath life euerlasting and I shall rayse him vp at the last day that is to say my bodye whyche is eaten being the body of life shall rayse vp hys body to eternall life in the last day For the very cause of our life is that we haue Christe by hys flesh remayning and abidyng in our fleshe And it wer not possible for this corruptible nature of our flesh being subiect to corruption and death to be brought to incorruption and immortalitie in the kingdome of heauen except an immortall nature such as is the body of Christ beyng
Christe our Lord was not content onelye to be made man and to bee whipped and slayne for vs but also hath broughte vs as it were into one heape of Leuin wyth hymselfe and not onelye by fayth but also in verye deede hathe made vs hys bodye what thinge thâ—â— oughte to bee so cleane as he that shoulde receyue that sacryfyce yea the very beames of the sonne bee not so pure as his mouth ought to bee that shoulde receyue thys merueylous bodye and bloude of oure Sauioure Christe Remember manne howe God honoureth thee of what meate arte thou pertaker Thou art fedde with the same thinge that the holye aungels tremble at and be not able to beholde it for the bryghtnesse that commeth from it What shepeheard euer fedde his shepe with his owne bodye manye mothers doe committe their infantes to bee nursed of other women but Chryste dothe not so who feadeth and nourisheth vs his shepe or rather children with his own body so doth ioyne vs to him in one body And as younge infantes with great gladnes do suck the breastes of their mothers or nurses eueÌ„ so with greater gladnes ought we to come to the breast of our Sauioure there to suck the grace of the holy gost to take it most heauily with most sorow if wee be for oure desertes excommunicate and depryued of that spirytuall foode Therefore lette vs pull downe the wall that maketh diuision betwene God and vs lette vs by penaunce remoue oure synnes and washe oure consciences lette vs amende that kynde of beastlye lyuing whyche we bee ashamed shoulde be layde to our charge and lette vs wythdrawe oure myndes from the vnsatiable greedynesse of thys worlde For what shall it profyte a manne to gayne the holle world and loose hys soule The three wyse menne came out of the Easte countrey of Persis to seke Iesus the kynge of the Iewes but lette vs goe forth from our worldly cares and carnall delites to see Iesus It is no great iourney we nede not to passe ouer the sea nor to clyme ouer the mountaynes but sytting at home if we be compunct in hart bent towardes godly deuotioÌ„ we may pul down the wall of our sinnes and make shorte the longe way of our iourney and see Christ. For God is a god nye hand and not a farre of and nye vnto al them that call vppon hym in trueth yet nowe a dayes there be many christen men that be so full of sinne and do so contemne godly religion that they take no care for theyr soule health not considering that the tyme to receiue this most holye sacrament is not this day or that day but when their consciences be pure and purged from sinne For as he that is cleane may come euerye daye so he that is vnclene and is not penitent for hys synne he may not come at those dayes which by the Churche be appointed For to come once a yere dothe not deliuer vs from our synnes yf we come than vnworthily but rather it encreaseth our damnation For whiche cause I shal exhort you al in our lordes name that ye come not to these fearefull and terrible misteries for a custome as compelled by the appoyntmente of the Churche without diligente preparinge of youre selues but that ye purge and washe your soules dyuers dayes before by penaunce by prayer by almesse by spiritual exercise and that ye do not turne afterward to your old sinnes as a dogge turneth back to eate agayne his castinge Is it not agaynste all reason to haue so muche care of worldlye thynges as when the feaste draweth nere to prepare new costly apparell to prepare great and sumptuous fare and by all meanes to trimme vp the body to haue no respecte of the soule but to suffer it to be ragged and torne and to dye for hunger and the body is decked for the sighte of the worlde but the soule is alwayes in the sight of god that moste greuouslye punisheth the neglecting of it If any man haue an enemye by whom he is hurt or offended let him dissolue his enmitie and refrayne his hote affection and swelling of minde that his soule be quiet wythout trouble or tumult For by thys blessed communion thou shalte receiue the kynge into thy soule and when the kynge entreth there ought to be greate quietnes silence and peace And although thyne hurt or iniury shewed by thy enemy be very gret yet thou must remit it Because thine enemy hath hurt thee wilt thou therefore hurt thy selfe more whatsoeuer he hath done it can not be so great harme to the as thou doest to thy self if thou be not reconciled vnto him Wilt thou shewe spite and villany to God because thy neyghbour hathe shewed the lyke to thee before For to retein displeasure against him that offended the is not so muche to auenge thy quarell against him as it is a spiteful contempt of god the authour of this law commaundemeÌ„t that we shoulde be reconciled to oure enemyes before we come to his aultare Therefore haue no respecte to thyne enemye nor to the greatnes of thyne iniuries susteined by him but to God almyghtye and printing his feare depely in thy harte consyder this that the greater violence thou doest vse to thine own hart in coÌ„pelling it to forgeue thine enemy and to be in frendship with him the greater reward thou shalte receyue of god that commaunded the so to do and as thou doest after that sort receiue god with much honor so shal he make the reward of thine obedience a thousande folde This is the duetie of a christen man when he commeth to Gods borde to procure hymselfe to be purged from all corruption of the fleshe or spirit and to haue perfit holines in the feare of God and the charitie of Christe and to haue no spot or wrincle or any suche thinge and to haue a perpetuall memory of him that was dead and rose againe for vs and to make cleane hys soule with fayth baptisme vertue and the doctryne of the Gospel that the corrupt maners of suche as be straungers and not gods people the maner of lyuing whiche was vsed in Egipte in the tyme of kinge Pharao that is to saye the holle heape of vice be not nowe vsed but banyshed away and so let him come to this heauenly breade which was not brought forth of the grounde by tilling and sowing and labour of maÌ„ but which came from heauen and is the true breade of lyfe and causeth the worthy receiuer neuer to be hungry againe but to liue alwaies in immortalitye If no man dare lay his bread vpon a foule cloâ—â—e nor put it into a foule vessell howe muche more may it not be receiued in a foule hart whiche filthines aboue al thinges he moste abhorreth as the greatest iniury that can be done to his body For as Ioseph the iuste man wrapped Chrystes body in a cleane cloth and buried it
our sinnes that the bytternesse of our penaunce mighte wype awaye the fylthye humour of our corrupt life from our soules The Iewes did eate their lambe standinge hauinge their stafes in their handes and in greate haste ready to flye out of Egipte euen so oughte we to stande in true faythe and good lyfe not to syt or lye in corrupt doctryne or lyuing but to haue the staffe of true hope of eternall ioyes to come in our handes to stay vs in the daūgerous iourney of this worlde that wee neyther faynte for werines nor giue ouer for cowardnes to our gostly enemies knowing that theyr iorney was but from Egipt to Iewry and our iorney is frō the earth to heauen the strong and holsome vittale of whiche iorney is this heauenlye foode of Christes body and bloode And as they were in readynes to departe out of Egipt by and by after the eating of the lambe so ought we cōmyng to this blessed sacrament to haue our liues so vp righte and pure from all synne as thoughe we shoulde euen then depart out of this transitorye worlde For looke in what state of clene lyfe aman wold auenture his soule when he dyeth let him with all diligence prouide and procure that his soule be in the same state when he commeth to communicate By this comparison ye may learne good people howe to proue iudge your selues and so to come worthely to this heauenly foode The next thing is to lerne how to iudge and discerne the body of our Lord whē we come vnto it that is to say we may not vndiscretlye negligentlye take it but we oughte to discerne Christes body from other common meates and considering the great dignitie and worthynesse of it we ought to geue honour and reuerēce due to so great a thing as is the flesh and bloode of Christ God and man not the fleshe of man one lye for than it could not geue life but the proper fleshe of Gods sonne vnited to his person in diuinitie and is therfore able to geue lyfe eternall to our mortal bodies For which cause we ought with feare reuerence and a deuoute mynde to come vnto it which beyng the same in substaūce that suffered is also the best wytnesse of Christes paynful passion Wherefore when thou doest go vp to the Aultare to bee fedde wyth thys spirituall and heauenlye meate beholde wyth fayth the most holy body and bloude of thy God honour it maruel at it touch it with thy minde take it with the hand of thy hart and speciallye drynke of it wyth the draughte of the inwarde man No man eateth worthely this flesh but he that first honoureth it with godly honour in the holye Sacrament considering that it is greate synne not to honour it seinge it is the bodye of him that made thee and wyth it redemed thee and shall by it rayse thee oute of dust and ashes for the which thou hopest to receiue heauen and the ioyes that bee therein and to bee associate to his holy angels But wher as in this sacrament there be two thynges conteyned the outwarde fourme of breade which is sene with the eyes of the bodye and the bodye and bloude of Christe whiche is seene onelye with the eyes of the soule which is fayth Therefore let euery man or woman when he seeth this sacrament in the Priestes handes direct the eye of his faythe and hys intent to honour onely that substaūce of Christ God and man whiche he seeth not with hys bodelye eyes but beleueth it moste certeinlye to be there present and let him not fyxe hys thoughte vpon the visible whitenes or roundnesse of the bread which be sensible creatures reserued ther for the vse of this mistery and may in no wise be adowred and worshipped with godlye honour but let him intend to honour the body and blood of Christ and yet not those as onely creatures but as they be vnited to the Godhead and made one person in diuinitie for onelye God is to bee honoured with godlye honoure whiche we doo when we honour Christe God and man present in the blessed Sacrament This honour specially consisteth in oure true and lyuely fayth which we haue of Christe there present which honour we declare outwardly by kneling and other reuerent behauour of our bodies protesting thereby what is our faythe and iudgement concernynge the substaunce of thys most blessed Sacrament and so we truly iudge and discerne our Lordes bodye And for further honour to be geuen vnto it when so euer we receiue it we take it fastinge before all other meates except extreme sicknes or the instant danger of death doo require otherwyse to take it when and as we maye For euer synce the Apostles time it pleased the holy gost that for the honour of so great a Sacrament the body of our Lorde shoulde first enter into the mouthe of a Christen man before all other externall meates For thys maner and custome is obserued vniuersallye througheout the holle worde And for that cause it is decreed by the vniuersall Churche of Christ that this moste honourable Sacrament shoulde bee reserued for the necessitie of theym that be sicke or absent least where as it can not bee duelye consecrate at all tymes and places of a priest not fasting the sicke folkes should die wythoute thys heauenly foode whyche is theyr strengthe and the staye of theyr passage to the next worlde Furthermore at the tyme of the receyuing of this Sacrament we ought to haue our myndes occupyed in remembryng the passion of Christe For by this sacrifice which Christ geueth to vs we know assuredly that he boughte vs wyth no worldly treasure of golde and syluer but wyth this same his moste precious bodye and bloude and by it we are prouoked to remēber alwayes his most hye benefite and therewithall continuallye to render moste humble thankes to him in deuout affection and obedient seruice according to hys good wyll and pleasure Thus receyuing the bodye and bloode of oure Lorde we oughte thankfullye to remember and confesse that oure sauiour Christ hath geuē his body to death and shed his bloude for vs knowyng that we ought agayne rather to suffer our bodyes to be slayne and our bloud to be shed for hym and in defence of hys truthe and edifyeng of his people if the case so required than to forsake or denie him or the truth of his gospell reueled by the holy ghost to the catholike churche By this good people ye knowe how to iudge and discerne the bodye of our Lord and how to behaue your selues when ye come to receyue it Now likewyse know what is your dutye to do after ye haue receiued it Ye ought to keepe and preserue your selues clene from synne rather after than before lest you commit anye thyng that might displease the presence of his maiesty whō ye haue receiued and therby be an occasiō of his
departing from you and of wythdrawing hys grace froÌ„ your hartes that haue desyre to haue synne whych is the mother of deathe rather to reign in your mortall bodies thaÌ„ to haue Christ and hys heauenly father with the holy ghoste to make theyr habitation ther. As it is more shame for a man to dislodge hys honest gest and thrust him out of doores aâ—ter he hath receiued him into his house than at the first tyme to haue sayde him nay and to haue denied him lodging euen so it is greater damnation to defyle thys our flesh with the fylthines of synne when it hath receyued Christes fleshe and bloude and so to treade vnder foote Gods sonne than to haue absteined and not to haue receyued hym before makynge the last end worse then the first Wherein we be like cursed Absolon that called his brother Amnon to a feast and caused his seruauntes to kyll him there And also wee be lyke to the traytour Iudas that after with Christe in his supper he receiued Christes body at Christes hande gaue place to the deuils suggestion betraied Christ his mayster to the wicked Iewes and we be also like to the Iewes that met Christ coÌ„ming to the citie with vowes of palmes and olyue trees and within fiue daies after cryed Crucifige vpon him and pursued him euen to the death But our duty is to geue as much reuerence to Christ being present and dwellyng with vs as we did when he was commynge to vs and not to take hys precious body and blood in vayne and with out cause but to expresse in our lyues that we imitate and folow his footesteps and so keepe a perpetuall commemoration of him that died for vs and rose againe in that we be now mortified to synne and the world and liuyng to GOD in Christ our Lord. For this sacrament of the Aultare wherin we receiue Christes body bloode doth signifie and teach vs that we should communicate with Christ in his passions and folow that coÌ„uersation in our maners which be shewed in his fleshe and as his bodye in forme of breade is seene to enter into our mouthes so we maye knowe that he also entreth into vs by that conuersation which he vsed in earth to dwel in our hartes by fayth Therefore hee that so remembreth Christes deathe that he accordyng to Christes example doth mortifie his members which be vpoÌ„ earth that is to saye fornication vnclennes noughtye desyres couetousnesse and suche lyke he eateth woorthely Christes body and blood and hath euerlastyng lyfe remayning in him and sufferynge wyth Christe shall raygne with Christ in the glory of hys father with the holy gost world without end Amen ⸫ ¶ Of the sacrifice of the newe Testament which is called the Masse Serm. xii AS Christ our Sauiour hath geuen vnto vs hys moste precious bodye and blood in the Sacrament to be our meate to feede and nouryshe vs to euerlastyng lyfe So hath he geuen good people vnto vs the same hys bodye and bloode to be our daylye Sacrifice for that teynynge of remission of synnes and eternal saluation and as he commaunded vs to take and eate that hys bodye whyche he gaue vs so hath he commaunded vs to offer it to GOD the father in remembraunce of his passion So that the Sacrifice of the Masse whych is the proper Sacrifice of the newe Testament whereupon by Gods helpe I intreate at this tyme is the execution of Christes commaundement in his last supper when he sayd to his disciples Do this in my remembraunce wher in the bread and wyne be consecrate and chaunged and the bodye and bloode of Christe beynge made present there by the almyghtye power of the holye Ghost be offered to God the father by the Churche for the Churche and be receiued of the faythfull people Christ our Lord God who loued vs synners so excedynglye that for oure redemption and saluation abased hym selfe to be made manne and was made obedyent in humblynge hymselfe to the moste paynefull and vyle deathe of the Crosse and for our iustification rose agayne the thyrde daye and ascended to heauen to the glorye of hys father whyche be the wonderfull woorkes of God and therefore mâ—rueylous in oure syght hath also instituted and ordeyned a memory of these merueyles sayeng So often as ye shall doo these thynges ye shal doo them in my remembraunce And when sayd our mercyfull Lorde that woorde verelye euen than when hee gaue the meate of hys bodye to them that feared hym And than in hys last supper did he beyng our most hye Priest fyrst of al offer a Sacrifice to God the father and commaunded the same to be done of the Priestes of hys Churche that occupy hys office in memorie of hym and so taughte the newe oblation of the newe Testament whych oblation the Churche receyuing of the Apostles dothe offer to GOD throughout the holle worlde And for playner vnderstandyng of thys matter good people I praye you call to your remembraunce the summe and grounde of all our faythe which is that we beleue to be saued onelye by the merites of our Sauiour Christe and that he bearing our synnes in his body vpon the Crosse and beyng the innocent Lambe of God wythoute all synne hym selfe shedde hys moste innocent bloud for vs sinners and by the voluntarye Sacrifice of hys owne bodye and bloude made satisfaction for all the synnes of the holle worlde and reconciled the wycked world to the fauour of God agayne Thys bloudye Sacrifice made Christe oure Sauiour vpon the Aultare of hys Crosse but ones and neuer but ones and it is the propitiatorye Sacrifice and a sufficient pryce and raunsome for the synnes of al people from the beginnyng of the worlde to the last ende Al our comfort and ioye is and ought to be in thys Sacrifice and passion of oure Sauioure Christe by whyche onelye we haue and may haue sure hope of saluation All that were saued from the creation of the worlde and the fall of Adam were saued by the vertue of thys Sacrifice and by lyuelye faythe in Christe that was promysed to Adam and Noe and Abraham and the other Patriarches and fathers of the olde testament and all the Sacrifices whych they offered then were but fygures of thys Sacrifice of Christe whereby they dyd protest theyr fayth in Christe to come And lykewyse all we that haue bene iustifyed and saued synce Christes tyme and shall be to the worldes ende obtaine and receyue that redemption remission of synne and saluation by the onelye vertue of the same bloodye Sacrifice of Christe vpon the Crosse. When so euer we be in synne wee resorte to that passion to haue remission when so euer our woorkes be vnsufficient and vnperfite we runne to that passion to haue that supplyed that lacketh in vs when so euer we go aboute to render thankes to God for all his benefites wee can not doo it
and vertue hathe this vertue of penaunce which by the mercye of God remitteth synne openeth Paradise healeth the contrite man maketh gladde the heauye reuoketh a man from destruction restoreth hym to his former good state reneweth his olde honour repayreth all the decayes of vertue maketh hym acceptable and bolde wyth God and doth purchase of God more plentie of grace then he had before Thys vertue is lyke a fruitefull feelde the fruite wherof when an hungrie sinner doth eat he is well refreshed in his soule groweth in credit and truste with God and after remission of his synnes waxeth fatte in good lyfe and speaketh to God after this maner Lord before thee is all my desyre and the mournyng of my harte is not hydde from thee the feare of synne vexeth me the weygâ—t of my conscience oppresseth me in my selfe I haue no hope to lyue nor boldnesse to dye at thy iudgementes I tremble and feare the paynes prepared for the wycked spirites heare me I beseche thee whiles time is and pardon that I feare before I go and shall be no more To sâ—che a penitent harte is remission geuen and lyfe graunted And for better knowledge of penaunce it is to be considered that the doyng of penaunce is three wayes spoken of in holy scripture one is for all kynde of synne before Baptisme For he that is iudge and ruler of hys owne wyll when he commeth to Baptisme he can not beginne a new life except he take repentaunce for hys old and he must haue hope and loue to be made that he was not and hate that he was From thys kinde of penaunce before baptisme onely young chyldren be free whiche as yet can not vse theyr free wyll â–ª and for theyr consecration and remission of originall synne the faythe of the churche which is professed by the Godfathers and mothers as representyng the churche doth profite and suffise and so by the Sacrament of faythe which is Baptisme they are made faythful and members of Christes misticall bodye Of thys penaunce speaketh Saynte Peter saying thus Doo you penaunce and let euerye one of you bee baptised in the name of our Lorde Iesus Christe for the remission of your synnes The second way of doing penaunce is for veniall synne after baptisme and is dayly done or ought to be done throughout a mans holle lyfe so longe as we be in this weake frayle mortall and synful fleshe For which cause we knock vpon our breastes sayenge forgeue vs our trespaces as we forgeue them that trespace agaynste vs. For we requyre not to haue those sinnes forgeuen vs whyche we be sure were forgeuen in baptisme before but those whych throughe our frayltie and sensualitie by litle and litle continually creepe vpon vs whych beynge many if they were all gathered together agaynste vs and we contemned to auoyde them in tyme they would so greue and oppresse vs as one mortall synne For what difference is it to haue a mans shippe drowned at once with one greate surge waue of the sea or to suffer the water to enter into small holes by litle and litle till the shyp by contemning to draw the poompe be ful and so sink and be drowned For the whiche cause we fast do almes and pray wherin wheÌ„ we say forgeue vs as we forgeue we declare that we haue somthing to be forgeuen by which wordes we humble our soules and ceasse not after a certain maner to do dayly penaunce The third way of doyng penaunce is for such deadlye sinnes after baptisme as be prohibited by Gods x. coÌ„maundementes of which the Apostle saith al they that do such shal not posses the kingdome of heaueÌ„ And this penaunce ought to be more greuous and paynfull because the fault is great causing a deadlye wounde in oure soules as adulterie murder or sacrilege But althoughe the wounde bee greate greuous and deadly yet almyghtye GOD as a good Phisitian after the suggestion of synne by the deuil the delectation of the fleshe the consent of oure mynde and freewyll and also the doynge of the synne in deede as thoughe wee hadde lyen in graue stynking foure dayes as Lazarus dydde dothe not so leaue vs but cryeth Lazare veni foras Come foorth O Lazare and by and by miserie gaue place to mercye deathe to life Lazarus commeth foorth and is bounden as men be in confession of theyr synne doynge penaunce Of this speaketh Sainte Paule to the Corinthians saying I am affrayde lest when I shall come againe God doo humble and afflict me amonge you and least I lament and mourne for many of them that haue sinned before and haue not done penaunce for theyr fornication and vnclene life they haue vsed This last kinde of penaunce is that whereof wee speciallye treate vpon at thys tyme and is called by the holye fathers the seconde table or borde after baptisme For all sinners being as it were drowned in the floode of synne by reason of originall sinne that from Adam ouerfloweth all the worlde or els by theyr owne actuall synne which they haue done in theyr owne parsones besyde may be saued and escaped oute of thys floode if they wyll take holde of the fyrste boorde whiche is Baptisme But after the Sacrament of Baptisme if they fall into the waters agayne by deadlye synne there is no remedye to be saued from drowninge and dampnation but onelye penaunce whych is the seconde boorde that God hath ordeined to saue vs by so that who so euer taketh holde of it vnfaynedlye duryng the tyme of thys naturall lyfe no dout of it it wyll by Gods mercyfull grace bring him to the hauen of saluation were his sinnes neuer so great and haynous whereby we maye vnderstande howe necessarye a treasure thys is as beyng the onelye remedye nowe lefte vnto vs to restore vs to the fauour of God which by synne we had lost before Wherefore I doo exhorte euerye man and woman in the name of our Lord Iesus Christ as they tender the health and saluation of theyr soules to be diligent and carefull to vse thys speciall remedye ordeyned of God for remission of synne neyther contempnyng hys iustice nor dispayring of hys mercye whiche twoo bee the lettes of true penaunce and enemyes to the grace of GOD in remission of synne For God is a iuste myghtye and patient Iudge forbearyng and forgeuyng the penitent synner iudgeynge and condempnyng thee obstinate synner As the consideration of hys mercye should speedely prouoke vs to amendement so the feare of hys iuste iudgement shoulde vtterlye take awaye all delayes Wee bee in daunger on bothe sydes bothe by to muche hopinge and by dyspayringe He is deceyued by hopyng that sayth God is good and mercyfull promysinge pardon when so euer we conuert therefore I wyll doo that pleaseth me I wyll geue the brydle to my lustes and satisfye the desires of my minde On the contrarye syde he is deceyued by desperation that falling
inherite the kyngedome of heauen if we conuerte from synne and continue in grace whiche conuersion God most pacientlye abydeth and most fatherly prouoketh by manye and sondrye wayes whose conception maketh cleane ours whose life instructeth ours whose deathe destroyeth ours whose resurrection is cause and example of ours whose ascension prepareth ours whose spirite helpeth our infirmytie What obdurate vnkindenesse is thys `not to recognise these so great benefites but the more he heapeth precious giftes vppon vs the more to displease him to disobeye him and to encrease our own damnation The better he is to vs the worse to be to our selues so spitefully to abuse his mercye by making it whiche of it selfe is the cause of al our welth saluatioÌ„ to be by our prolonging the cause of our sinne the continuance in the same knowing that the time of this frayle and mortal life is but short and as it were a vapour or smoke appearing for a time and shortly vanishinge awaye and that deathe tarieth not nor manne knoweth not hys ende but as fishes bee taken with the hooke and as birdes be takeÌ„ with the nette euen so men be taken in the euyll tyme when it commeth sodeinly vpon them So that the consideringe of the certeintie of deathe whiche no man can escape and the vncerteintye of the tyme of deathe whiche god hath made vncertaine to man lest he shoulde lyue worse vnder hope of forgeuenesse shoulde bee a greate cause to moue euery man to make hast to amende hys synnefull lyfe For lyke as in the fyrmamente a starre dothe soone ryse and sodeynlye setteth againe and as a sparkle of fyre is soone quencheâ— and putâ—e out euen so endeth a mans life whâ—â— he liueth in this worlde most pleasauntlye and thynketh he shall liue many yeares and dysposeth thinges to be done by long tymes sodeynly is he caughte by deathe and at vnwares the soule taken from the bodye Therefore I praye you coÌ„sider euery man with himself where those men be nowe that not longe agoe were so holly sette vpon the worlde and geuen to satisfye the pleasures of their flesh and priuate willes Nothinge remayneth of them here but ashes and wormes Marke diligentlye what they be and what they haue bene They were men as thou arte they dyd eate drinke laughe and led their lyues in pleasures and went to hell in a moment of tyme here theyr fleshe is commytted to the wormes and theyr soules to the fyre vntill they bothe be knit together agayne and as they were felowes in sinne so to be ioyned in eternal paine What profyted them their vayne glorye their shorte mirth their authoritie of the worlde their pleasure of the fleshe theyr false ryches their greate famylye and their noughtye desires of so great gladnesse what heauynesse doth ensue out of that great wealth and pleasures they fell into great misery and tormentes What so euer happened to theym the same may happen to the beinge a man as they were For thou arte made of earth and doest liue of earth and shall returne into earth when thy last day shall come whiche commeth sodeinly perchaunce shall be to morowe It is certeine that thou shalt dye but vncertein whan howe or where Wherefore seinge deathe dothe alwayes looke for thee if thou be a wise man see that thou looke alwaies for it The iustice of god can not iudge otherwise but as our woorkes deserue For he that loueth the worlde more than God glotonye more than abstinencye lechery more than chastitie shal folow the deuill and go with him into eternall fyre and paine Whiche paines euery wise man wyll feare and so auoyde them lest by contemning of them he fall sodeinly into them Therefore remember the horrible throne of Gods iudgement whiche is compassed about with a burning floude of fyrye flambe where is wepinge and gnashinge of teeth where is outward darkenes the worme of conscience that neuer dyeth and the fyre that neuer is quenched For the fyre here consumeth and wasteth all thynges it receyueth the fyre there what so euer it receyueth once it alwaies tormenteth and reserueth it in continual payne and is therefore called a fyre vnquencheable not onelye for that it is neuer quenched it selfe but also for that it neuer destroyeth and bringeth to nought those it once receyueth The scripture saieth that sinners put on and are clad with incorruption that is to saye not to the honour of lyfe but to the eternitie of paine The violence of thys payne and the power of thys fyre no tonge can expresse For in corruptible thinges there is nothinge like that can be compared to thynges incorruptible whether it bee good or euyll Yet let vs imagyne at least some image of that fyre and paine Remember when a man is inflamed with the vehemente heate of a burnynge ague what anguyshe what torment is bothe in the bodye and soule Nowe of thys temporall payne measure howe greate the paines be whyche that eternall fyre dothe cause which the fyerye floude that runneth before the horryble iudgement seate of Christe dothe ouerflowe with his flambye waues What shall we do there What maye we aunswere There shall nothing be there but gnashing of teeth but houling and weping and late repentaunce wheÌ„ help shall cease and paines increase on euery syde nor there is no coÌ„forte any where no man shal come to our sight but onelye the ministers of paynes and the vggelye faces of the tormentours and that is mooste greuous of all there shall bee no comforte of the ayre and lyghte For rounde aboute the places of paynes shall bee outewarde darknesse and that flambynge fyre which as it hathe the nature not to consume and destroye so it hath not to geue light but it is a dark fyre and a blacke flambe to theym that remayne therein What horrible trembling what resolution and as it were a meltinge of his bodye and bowelles what rentinge of hys fleshe and members what and howe greate affliction is in all sences no speache can expresse There be dyuers and sondry facions of paynes and in euerye man and woman according to the number and greatnes of synnes are multiplied the paines And yf thou woulde saye howe can a body suffice to endure so great paynes whyche knoweth no ende of tyme Consider what chaunceth some tymes in this life and of a lytle coniecture the greate Howe sometymes we see some wasted wyth a longe disease and yet can fynde no ende of their wretched and hatefull lyfe But althoughe the body is sometyme dissolued by death yet the soul is not consumed Wherupon it foloweth that when the bodye likewise shall receiue immortalitie neyther than the soule nor the bodye canne with any paine be vtterly destroyed For in thys present lyfe it can not chaunce that the payne of the body shoulde be bothe vehement and perpetuall but the one geueth place to the other because the frailtye
abstinence and shutteth his mercye and compassion from his neighboure that needeth is not hearde of GOD. But these three ioyned in a faythfull man together be of greate vertue and reache to heauen and there do turne away the face of God from his synnes and doo purchase gods grace for such thinges as he hath neede of as Toby saith praier with fasting and almes is good and better then to store vp treasures of gold in his cofers A man may also make satisfaction for his sinnes with repentaunce and sorowe for his synne so that God will forgeue hym all the temporall paine whiche he deserued to haue had as God forgaue Saynte Peter the sayde payne for hys great repentaunce and bitter weeping and likewyse Marye Magdalene whose great sorowe is expressed in the Gospell And because the minister of God knoweth not howe muche repentaunce and contrition the synner hath taken nor how much he ought to take for due satisfaction therfore his office is to enioyne the penitent certeine workes of penaūce for to make satisfactiō and such as the party may easely and shortly do for auoyding of grudge if it were to harde and also for auoyding of forgetfulnesse if it were to long and then to counsell and exhort the penitēt to do more penaunce and good dedes of his own good wil in further satisfaction for his sinnes al ready done and for stopping of the entrye of the deuils suggestions to sinne to come and for exercising of him selfe in vertuous occupations cōtrary to his sinnes before Wherefore good people I beseche you to care and prouide for your soules which Christe hathe preferred before hys own bloode in that he hath geuen the one to redeeme the other feare to fall into the handes of God contemne not his iudgemētes the certein knowledge of the paines due for our sins is onely reserued to God to our Lord Iesus Christ to whō the father hath geuen al iudgement wherof we may not be curious in serching but diligēt in auoyding by the worthy fruites of penaunce which be acceptable to god for two causes both for that they be good workes of theyr owne nature commended cōmaunded of god also for that they be inioyned vs to do by the authoritye of the keyes of the kingdome of heauen geuen to the church and are better accepted of god for our obedience to him and his holy Churche Let not the streytnes of penaunce feare vs nor the conscience of our synnes kepe vs backe for in many good men where synne hath most aboūded ther hath grace more abounded The suffringes and paines of this time be not equall to that faulte which is remitted to that paine which we haue deserued nor yet to that glory which is reserued for vs. As nothing is vnpossible to them that beleue so nothing is hard or painfull to them that loue where deuotion driueth them to begin and grace helpeth them to make an ende both in doing the fruites of penaunce for their sinnes past and also in doynge the fruites of vertue for encrease of rightwisenes present till God deliuer vs from all paynes and daungers of synne and geue vnto vs the kingdome which he hath prepared for vs from the beginning of the worlde through Christe our Lord to whom with the father the holy gost be all honour and glory Amen ¶ How a man should after penaunce auoy de synne and lyue well Serm. xxiiii IT is better good people to auoide sinne thē to amend sinne as it is more holsome and pleasaunt for a man with good dyet to preserue his health then after sickenes wyth daunger and griefe to recouer his helth And it is a great dele worse to fal downe again after he be fullye recouered then it was to fall first in the beginning For which cause after a man be restored again to the health of his soule by the medicine of penaunce he oughte to be a great deale more carefull and vigilant lest he fall againe to his old sicknes and by that meanes come the soner in daunger of eternall death and he ought euermore to remember the lessō of our Sauiour Christ which he gaue to the man sicke of the palsey whom he made holle which is this beholde thou art made holle go thy waies and now sinne no more least some worse thing chaunce to thee To this end how a man should auoid sinne and liue wel the most part of al the scripture is written and the most part of al sermōs be made and of no matter maye be more saide but I intende God willing at this time onely to note vnto you three or foure general pointes which if a man do remember and obserue he shall the better and with more ease auoyde sinne and keepe himselfe in grace and good lyfe First I would he shoulde do as a man doth that hath bene sicke of a great surfet and in peryll of death who when he is restored to his health again he wil diligently take heede and refuse those meates that brought him into his sicknes be forbidden him to eate vpon by hys Phisician and he wyll remember to feede vpon suche meates onelye as the Phisician prescribeth him and wil preserue his health euen so euery man and woman must doo and kepe lyke order and dyet after theyr confession for to kepe theyr soules styll in health they must remember that Christ our Phisician hath made them holle by the soueraign medicine of penaunce and hath forbidden theym all maner of sinne whereupon they surfeted and therefore they must vtterlye refuse and forsake and in no wyse eate of that euill meate by willynge and consentinge to anye synne agayne Nowe for the better auoydyng of this a man must doo thre thinges first consyder the noughtines of sinne and then when any cōmeth to his minde vncalled for let him put it away by and by and thirdly he must kepe his fiue senses well and flye from the companye of euyll person◠and occasions of synne First let him consider that sinne is so vile of it selfe that euery man dothe hate and abhorre the name of it for a man loueth not nor woulde not be called proude malicious couetous a theefe a lecher ▪ or sclaunderer and suche like And than if men did consider the very deedes of synnes they shouled see that they were muche woorse more shameful more against reason and so mē should hate the dedes of sinnes more then they do their names For this is the nature of sinne before it be done it hath some pleasure but after the dede the pleasure ceaseth and heauynesse commeth in his place and for the tyme of the doyng of sinne it maketh him no man but a beast wherby he loseth his honestye hys good name his riches his beautie his health his strength hys wytte hys reason and is made a foole a madde man an instrument of the deuyll and a very deuyll for the tyme hys soule
shall continue in rightwisnes and by the mercyful goodnes of God shall atteyne euerlastinge lyfe through the merites of our Lord Iesus Christ to whō with the father and the holy gost be al honour glory world without ende Amen ¶ Of the Sacrament of Order Serm. xxv TWo thynges good people bee necessary by the saluatiō of mā bothe by grace of this worlde and by glory of the next world The inwarde giftes of faythe charitie and hope and the outwarde Sacramentes of Baptisme Penaunce and the other lyke God that is our Sauiour and the principall cause of our saluation by geuyng vnto vs these inwarde giftes dooeth dispose and prepare the harte of man and maketh it meete to receyue grace and remission of synne and also by the receyuyng of his holy Sacramentes he induceth and bringeth into the hart of man the said grace and remission as it were water throughe a conduite or corporall health by a good and profitable medicine By these two instrumētes almightie God doth forme and make his holye churche and bryngeth vs to the knowledge of God and his sonne Christ that were before in darkenes and the shadowe of death making vs of old men and the heyres of hell and dampnation to bee newe men and the heyres with Christe in the kingdome of heauen And thus when we bee by these instrumentes incorporate and made members of Christes misticall bodye the Churche he doeth also by discipline rule vs his churche and preserueth vs in vnitie and multiplieth his manyfold graces in vs to the atteinyng of euerlastyng lyfe The inward giftes be wrought in vs that be of age by the preachinge of Gods holy woorde for faythe commeth by the hearing of the worde of God whiche faith beyng tryed by pacience in tribulation woorketh hope that neuer fayleth because the charitie of God is poured into oure hartes by the holye ghoste which is geuen vnto vs. And how shall men preache Gods worde except they be sent for the office of preaching may not be of any man vsurped by presumption but oughte to bee faithfullye vsed and practised by Gods commission of them that be for that purpose sent by God and his Churche to conuert or instructe his people For as in the bodye euerye parte or member is not the mouthe so in the churche euerye man may not be a preacher and to thintent that the Gospell of Christe and his holy woorde myghte be purely set forth without corruption and that the ministers of the deuyll transformyng theim selues into the Apostles of Christ as the deuyll theyr father is wonte oftentimes to doo should not deceiue Gods people with euerye wynde of vntrue doctrine Therefore hath Christe geuen vnto his churche not euerye man but certeyne men to be Apostles Prophetes and Preachers who vsing as it were an embassage frō Christe shoulde by his true woorde edifye his Churche and gather his people in vnitie of faith Lykewyse the grace that healeth our soules and preserueth them in rightwisnesse is not ordynarylye gyuen but by the outwarde and sensible ministration of the holye Sacramentes whiche be not alwaies effectuall geuynge that grace they signifie but whē they be in due forme ministred of such persones onely as haue authoritie from God to dooe the same for no man taketh honour to himselfe but he that is called of God as Aaron was What is so excellent as to consecrate the sacramentes of God and what is so pernicious as if he consecrate them that hathe receyued no degree of Priesthoode as appeareth by suche plages as lyghte vpon Dathan and Chore and also vpon kynge Ozias for vsurpinge the office of the Priestes by their owne authoritie vncalled of God thereto For onelye theyr ministration doeth GOD assiste as he hathe promised to whome he hath geuen power to minister the visible Sacramentes Wherefore as the Sacramentes be necessarye to mans saluation so it is necessarye for certeyne menne to be ordeyned and authorysed of God to minister the same Sacramentes faythfully and effectually to mans saluation Lykewyse when Christes Churche by the ministration of hys holye woorde and Sacramentes is gathered and collected oute of all the profane people of the worlde into one bodye to the intente that all confusion and dysorder shoulde be banyshed out of the Churche of God and that it might be by streyte disciplyne ruled and kept in order and all disobedience corrected to the edifying of the same churche as it were a great armie set in good array of battaill by order terrible to their enemies so that hell gates can not preuayle against it Therefore hath oure Sauiour Christ ordeyned in his churche certein men to be rulers and iudges in all causes which perteyne to the saluation of mans soule to whō all other persones of what state so euer they be owe obedience subiection reuerēce and temporall reliefe as to their spiritual gouernours and fathers who take cure and charge of them and shal make an accompt to God of their soules By this litle that I haue nowe sayde ye may learne good people that the publike ministration of the Gospell of Christe standeth in three pointes in the preachyng of Gods worde in the ministration of the holy Sacramentes and in exercisyng of discipline and iurisdiction whiche three shall by Gods promise and the assistaunce of his holye spirite continually bee obserued in the catholike church to the worldes ende for the edifienge and buildyng of the same Churche in grace and vertue and for weedynge out and banyshing of all errour and vngodly liuing And also ye may learne that where no man may vsurpe and take vpon him of his owne authoritte to entermedle or to minister that which perteineth to Chist without sufficient commission from him Therefore hathe Christe ordeyned this Sacrament of Order wherein grace or spirituall power is geuen to certein Christen men by the outwarde signe of imposition of the Bishoppes handes vpon them to exercise effectually the publike ministration of the Churche whereby what so euer they dooe in the Churche according to the institution of Christe and the Church is ratified accepted and allowed of almighty God Of this grace or power geuen in the Sacrament of Order writeth Saynte Paule to Tymothye whome he had ordered and consecrate a Priest saying thus Dooe not neglecte the grace whiche thou hast in thee whiche is geuen to thee throughe prophecie or the inspiration of God by imposition of handes of the order of Priesthoode And also in an other place he exhorteth Timothye to styrre vp the grace of God whiche was geuen to hym by the imposition of his handes And because this spirituall power and authoritie which is geuen to certeyne men for the edifieng of Christes churche is not hollye geuen to euery one of them but to some more to other some lesse by degrees whereby one man as his office and function is greater so is he exalted in dignitie aboue an other
body For yf a man be iustelye excomunicate of hys owne iudge hauinge ordinarye or lawfull iurisdiction ouer hym he is a member cutte awaye from the bodye of Christes catholyke Churche which so long as he is in that state is dead not able to bringe forth good fruite and worthy nothinge but to be cast into eternal fyre and brente as beinge than a member of the Churche malignant He is accursed and separate from the companye and felowshippe not onelye of all faithfull people in this worlde but also of almightie God and his blessed aungels in the kingdome of heauen He is depryued of the influence of Goddes grace and the specyall protection of almightye God secluded from the spirituall communion of Christes Churche as not pertaker of the Sacramentes and of the prayers good woorkes and generall suffrages of the same and is to bee taken estemed of al good men as an Ethnicke and publicane and is also deliuered to Sathan the deuyll wherby the deuyl hath power by permission ouer him to afflicte him with al vexation and affliction corporall to thintent that by that meanes he perceiuinge the enormitie of hys lyuing may yeld and be reduced to penaunce that his soule may be saued in the day of our Lord. What christen harte can be so carelesse of hys own saluation as eyther by his wilfulnes to enter or by his obstinacy to continue in so damnable and daungerouse a state of lyuinge Whyche many men wilfully and headly fall into by disobeyinge Gods ministers and that power which is geuen vnto them by almighty God for the reformation of his people And althoughe sometimes men maye flatter them selues when they be excommunicate that they nede not to feare or regard such excommunicatioÌ„ for that they perswade theim selues in their owne opinioÌ„s either the cause to be vniuste or the processe againste them to be vnlawful and therfore shall beginne not to regarde but to contempne the said senteÌ„ce of excoÌ„munication pronounced againste them yet in the name of God I shall aduertise you al good people to beware of this poynt and not to be your owne iudges in these cases deceyuynge your selues lest by your so contemning the keies and authoritie of the Church ye runne in daunger of iust excoÌ„munication otherwyse and shall thereby make that cause to bee iuste in the ende whiche perchauÌ„ce would haue appeared to haue been not so weyghty in the begynnyng Thus good people vnderstandyng that the Prelates and ministers of Christes Churche be ordeined of God to be the Phisicianes and surgyans of your soules your duetie is to loue and obeie them not onelye when they dooe apply the sweete medycines of Gods worde and his holye SacrameÌ„tes to the diseases of your soules but also when as good Surgeanes they bynde the parties that refuse to be cured and by the censures of the Churche and strayt dâ—scipline doe cut and serche their desperate and vncurable woundes executynge the offyce of almyghty GOD that sayde by his Prophete in this maner I shall feade my shepe and I shal seke and searchâ— that is loste I shall bringe home againe that is caste awaye I shall bynde that is broken I shal saue and kepe that is fatte and stronge and I shall feade them in iudgement And lyke as I haue tolde you of your dueties towardes them in louinge and obeying them so oughte you also to honour theym as the holye Apostle Saint Paule teacheth sainge Those Priestes that execute their office and rule their people wel be worthye double honour specially those that labour in Gods worde and doctrine For the scripture sayeth Thou shalte not bynde vp the mouth of the Oxe that treadeth forth the corne and he that laboureth is worthy his wages or rewarde By whiche wordes wee vnderstande what is ment by this double honour not onelye to thinke well vpon theim to haue them in estimation to loue theim to reuerence and honour god in them for theyr woorke and offyce sake but also to succour and relieue them in their corporall lyuinge to minister vnto their necessary sustenaunce sufficientlye with a franke harte and a good wyll For who dothe goo a warrefare vpon his owne charges who feedeth a flocke and doth not eate of the milke of the same flocke They that minister vnto the people spirituall thynges as the word of God his holye Sacramentes and suche other oughte lykewise too receiue againe of the people carnall thinges For the scholer whyche is taughte and instructed in the woorde of GOD and the relygion of Chryste oughte to communycate and to make his mayster and instructour to be a partener with hym in all good thynges temporall whiche God hath lente vnto hym for almighty God hathe wylled and ordeyned that they whiche serue him in the preachyng and setting forth of his gospel should haue theyr liuinge of the gospel for the settinge forth of the same By these reasons and sayinges whyche I haue here rehersed vnto you good people out of the doctryne of the blessed Apostle S. Paule it appeareth plainelye that the payment of tythes or the tenth parte of all maner of fruites for so much as perteineth to the substaunce of theÌ„ the sustentation of Gods ministers to thintent they might holly applye them selues to gods ministerye vndiuided or without care of the worlde for their necessarye lyuinge is gods ordinaunce not onely by the instincte of nature it beinge mooste agreinge too naturall reason but also by Gods moral lawe who beynge the Lorde creator and geuer of al good thinges in token of his vniuersal dominioÌ„ as it were by a special title and prerogatiue hathe reserued the tenthe parte of the fruites of the earth to hym selfe and wyll be honoured with oure substaunce and ryches by the free oblation of those tythes to hym whyche he hathe wylled to bee geuen and conuerted to the vse sustentation of the ministers of his church For so wryteth the wyse man in all thy soule feare thy Lorde God and sanctyfye his priestes with al thy power loue him that made the and forsake not hys ministers honour God wyth all thy soule and also honour hys Priestes purge thy selfe with the free oblation of that thou hast gotten with the labour of thy handes geue vnto them as it is commaunded vnto the their portion of thy chiefe fruites and tythes Thus good people as we be debters to almighty God for his infynite and manyfold benefytes so by iust payinge of our tythes to hym we acknowledge oure imperfection his maiestie and vniuersall dominion our nede miserye his goodnes and bountyful liberalitie which is accordinge to our dueties a geuinge of thankes for the same and accepted of him as a payment of our debtes for his benefytes through the merytes of his onely soÌ„ne Iesus Christ our Lord. And thys honour in ministringe to the Priestes of Christes Church for theyr lyuinge as I haue saied before
remedy in this case is easyer than in the other before whiche is this that the man must chaunge his minde and consent in his harte to take that woman to hys wife as he saied before that he did and the woman likewise And this done then be they man and wife before GOD and their matrymoniall knowledge together is no lenger sinne but lawfull and good afterwarde This is the remedy in this case and there is none other Many moo cases and difficulties in this Sacrament of Matrimony I might reherse whiche the Churche of God hath fullye debated and resolued but I thinke these few to be sufficient to the laye man for vnderstandinge howe mariage ought to be ministred and contracted And notwithstandinge that the man and woman consentinge to bee man and wife and sayinge the wordes of the Sacrament be perfitely maryed together yet the marienge of them in the face of the Churche afterwarde by the ministration of the Prieste is not superfluouse but muche expedient for sondrye causes firste to thintent that this Sacramente shoulde haue that solemnitie and reuerence whiche is due to so holye a thinge instituted by our sauiour Christe him selfe for that coniunction whiche the Prieste as Gods minister dothe vs to vnderstande that Matrimonye is made by the assystaunce and working of almightye God Secondlye that the persones whiche be maried may receiue haue the fruite of the praiers and suffrages whiche be saide for them in the sacryfyce of the church and also may be partakers of the blessinge of God which is made ouer them by the priest wherby we knowe that the state of lyuing in mariage is blessed of almightie God And thirdlye it is solemnized in the Churche that it might haue the more recorde and be more allowed and fortyfied by the solemnization and that all doubtes whiche mighte be imagined againste it shoulde be put awaye Further I shal not nede to alledge vnto you at this tyme but onelye shall exhorte you to haue alwaies God his true religion before your eyes in entringe to this state of life by matrimonye whiche can not be dissolued or auoyded at the wyl and affection of man but must be kept and obserued till death departe the same For as we see by experience how vpon noughty affectionate beginninges there commeth seldome good successe so yf the beginninge of these contractes in maryage bee vsed with discretion and Godlye intent in suche forme as I haue declared vnto you where the harte and worde do ioyne together and the dede performeth that was promised and sayd before then shal these manyfold contentions breache of charitie cease the parties loue one an other in chaste loue as Chryste loued hys Churche and shal labour to bringe vp their children in the feare of God and knowledge of true religion which shalbe a great helpe and furtherance to their saluation by the mercy and merites of our sauiour Christe to whome wyth the father and the holy ghost be all honoure and prayse for euermore Amen ⸫ ¶ For what intent and wyth what affection men and women should marrye Ser. xxix AS in the contracting of maryage good people yf the ryghte forme and laudable maner therin prescribed by the holy Church be not obserued ther chaunceth often times muche contention and hatred afterward vpon the same as ye haue bene taught euen so yf thintentes of mariage and the causes that moue and prouoke men and women to bee maryed be not Godlye and honest the successe of those mariages commonlye folowe thereafter For whyche cause I intend God wyllinge to declare vnto you at thys tyme whyche causes bee nought and reproueable and whyche be honeste and Godlye For yf the intent and cause why men and women dooe marrye be not good and Godly than shall not there lyfe be acceptable to almightie God nor yet longe pleasaunte vnto them selues as experience doth many times euidently shewe A great number of folkes do marrye for one of these two causes and intentes or for bothe eyther to haue the luste and vnclenlye desire of the fleshe fulfylled or els to get worldlye goodes and riches therby Both these causes if they be chefely and principally intended by the parties which marry be very euil and vngodly Many yonge men and women doo vse to say in rebuke of other that they wyll not marrye for ryches and goodes but for good loue and yet that good loue is mooste principallye for to haue their sensuall appetyte and carnall desyre fulfylled Whiche maner of loue doth neuer long endure betwene them that so marrye but it decayeth and goeth shortly away And than suche persones beginne to mislyke one an others conditions and to waxe werye one of an other and after continuaunce and increace of that werynesse it groweth to bee so paineful and greuous that the parties wyshe them selues vnmaryed againe yea and many tymes they wyshe them selues buried and no merueyle For an euyl tree suche as is carnall concupiscence and fleshely loue can bring forth no good fruyte but such as I haue rehersed I nede not to shewe and iudge for what intent goodlye younge women marrye poore and miserable persones when they haue done amisse For they be but a smal numbre and yet they vse more vyce vnder the cloke and couer of mariage than they durst do before whē they were syngle Now againste these persones whiche after such sort and with such intēt do enterprise to marry that they do exclude God from them selues and from their mindes and do applie and geue them selues to satisfye their lustes and pleasure as horses and moyles do whiche haue no reason or vnderstandinge againste all suche persones as the Aungell Raphaell taught the good younge Tobye the deuill hath power to preuayle And althoughe almightye God of his greate mercye doth not nowe suffer the deuyl to vse his malyce againste the bodies of suche offendours as he vsed in the time of Tobye agaynste the seuen wicked husbandes of Sara the doughter of Raguell yet no doubte of it their noughtye eye doth make darke their hole bodie that is to saye their wicked and lecherouse intente dothe corrupte their soules whereby they come to the snare of the deuyll who spirituallye preuayleth againste them Moreouer the greater parte of the other people dothe marrye for the other cause that is for goodes and ryches And for this purpose man and woman doo not onelye marrye them selues but they doo also studye and labour to marrye their children and kinsfolkes to gleane and get ryches So that nowe commonlye there is no other vertuouse lyuinge honestye good conditions wisdome stocke lynnage personage beautie youth nor any thinge els so greatly regarded and considered as is worldlye goodes and possessions For if the man be voyde of vertue and discretion and lette him haue deformitie and be without personage and so forthe yet yf hee haue greate lande and goodes there shall be no faute nor lacke founde in him but
kepe iustely matrimonial chastitie that he must forsake to dwell with his father mother and al other persones for to bee and dwell wyth his wife and that he ought also to cherishe helpe and comforte her as he would do his owne persone For when he marieth he and his wife be made one bodye And this loue and kyndnesse the man muste shew his wife not onelye the firste day or the first yere or whyle she is yonge and hath health but he muste thus loue her and so much do for her alwaies so longe as he and she lyue together whatsoeuer sickenes or chaunce commeth to her or what coÌ„ditions so euer she haue For though a man may for certeine causes be from the company dwelling with his wife againste her will as if he can proue that his wife hathe geuen the vse of her body vnto an other man and haue not kepte her matrimonyall chastitie and so forth in some other cases yet he can in no wise breake his mariage nor the bond of it and marry an other nor he can not be discharged of the obligation and promisse which he made to loue hys wife and to doo for her as muche as for his owne bodye and persone alwaies when his wife shall haue nede These considerations and remeÌ„braunces ought euerye Christen man to haue when he intendeth to marry for what cause so euer he marry And likewyse also when a woman wyll marrye she muste diligently consider after what maner she must lyue with her husbande how she shall vow and bynde her selfe vnder the paine of damnation to loue her husbande aboue all men and to worshippe him and mâ—kely and gladly to obeye him and fulfyll that he commaundeth and desyreth her to do in all thinges whiche perteyne to Gods lawe and the duetie of mariage And she must alwaies kepe her matrimoniall chastitye and helpe and succour her husbande in his â—ede as she woulde her owne persone and she must do al thing whych she did vowe and promyse when she was maried For the lawe of Matrymonye byndeth the woman to euerye thinge touchinge the duetie of a wife as it dothe the man concerninge the duetie of an husband These thinges well considered on bothe the parties shal be a greate helpe and prouocatyon that they shall study and labour most principally to ioyne and couple theim selues vnt o persones whiche haue aboundaunce of vertues and good conditions more than for any other sinistre affection seinge nothing can cause or make this matrimonyall loue and agreement to be kepte and continued amongest maried persons so much as honest equall and like conditions shal do And where as the scripture sayeth that a man maye haue an house and riches of his parentes but a good and prudent wife is the gift of God he ought before he shall marye moste humbly to begge this good gifte of almightye God wyth long deuoute and continual prayers as one special thing wherupoÌ„ resteth his ioy in this world and by wel vsing of that hope of ioye in the next worlde And because mariage is an honorable thing as saint Paule sayeth let theÌ„ haue no euil affection nor do nothing that might dishonor it but before they celebrate y e same mariage let theÌ„ prepare their haries with fasting other godlye and spiritual exercises to come worthely to such an honorable Sacrament to do as becoÌ„meth the children of holy people and not like Gentiles and heathen people whiche know not God nor haue no godlynes before their eyes Last of al I shall exhorte and admonyshe you that bee maryed to vse your mariage in suche sorte here in this worlde as it be no hynderaunce for you to come to the next world so to indeuour your self one to please an other that ye doo in no wise displease GOD your creator so to seke and dooe those thinges that be temporall that ye omytte not to seke and labour for those thynges whiche be eternall so to be glad of your present prosperity that ye be not carelesse without feare of eternall damnation and so to be sorye for suche aduersitie as chaunceth here that ye bee not voyde of sure perfyte hope of eternall felicitie Lette not the cares of thys worlde so breake and caste downe your hartes but that the hope of heauenlye and eternall ioyes maye comforte and staye them againe And also lette not the flatteringe face of worldlye wealthe so inueigle and deceiue you but that the feare of Goddes eternall iudgement maye brydle you and kepe you in awe For the myndes of Godly maried persones althoughe they be not able to forsake the cares of thys worlde and vtterlye to contempne worldlye thynges yet oughte they by their desyres and godly affections to ioyne them selues to thinges eternall These good lessons Saint Paule knitteth vâ— in a fewe wordes sayinge thus The time is short and it remaineth that they whiche haue wyues be as hauinge no wyues As thoughe he shoulde say in longer processe that the ende of the worlde and the laste iudgement of God draweth nere and so much the more ought euery man to be careful how he shall appeare and be founde at that iudgement and that the case of matrimonye is not like nowe to vs that be in the end of the worlde as it was to the olde fathers in the beginninge for amonges them he was accompted and taken as accursed by the sentence of the lawe that did not rayse vp seade in Israell that dyed without yssue and children for that was the tyme to increase and multiply Gods people by which people it was prophecyed that the Prince and Sauiour of the worlde should be borne and for that cause the people of GOD did as muche as they coulde applye them selues to mariage wherunto they were kindled and moued not by concupiscence but by obedience not for satisfyenge of their carnal lust but for religion to obey the law and to haue fruyte of their bodies but now since that the fulnes of time is coÌ„med and the worlde draweth towardes an ende the case is altered For now sayeth our sauiour Christe in waye of exhortation he that can take the gifte of chastitie and sole life let hem take it since whiche time manye that haue that gifte vse it in dede and he that wyll not vse it may not excuse him self that he hathe it not and in case he be maried let hym lyue and be as vnmaried hauing the same affection to continent life and the abstinence froÌ„ the act of Matrimonie as Abraham and the old fathers had who than serued not the lustes and desyres of theyr fleshe but serued the lawe the tyme of encrease and the ordinaunce of God beyng slowe and forbearing to require but sometimes content to pay theyr matrimoniall debte and let him so take carnall comfort of his wyfe that in no wyse her loue wythdrawe hym from seruinge of God seyng he ought to loue