After that they had walked and profited thus muche in the fayth they did commyt suche a synne that was able to alienate theym cleane from Christ whereof the apostle spake Beholde I Paule saie vnto you if you vse circumcision Christ will profite you nothing And againe you that be iustified by the lawe be fallen from grace Yet after these decayes of faythe after so greate falles he calleth them backe againe and with motherlye affection dothe cheryshe them sayinge Mine owne litle children whome I labour to bring forth againe as a mother doth of her child vnborne whiles that Christe be formed in you What other thinge is taughte by these but that it is possible that Christe maye bee formed and dwell in hym agayn by penaunce that hath fallen from Christ by extremitie of sinne before Almyghty GOD wylleth not the deathe of a sinner but that hee conuerte and lyue Lette vs therefore be conuerted and lette vs yeld our selues to the accomplishinge of Gods wyll For so longe as wee bee in this life how greate synnes so euer we commit it is possible to wasshe theym all awaye by penaunce but when wee shalbe taken out of thys worlde there although wee repent vs for wee shall repent very muche yet we shal haue no profyte of our repentaunce And althoughe there be gnashinge of teeth yowlynge and wepynge althoughe wee praye and crye out wyth innumerable obsecrations no man wyll heare vs no man wyll succour vs no not so much as with his fyngers end powre a litle water vpon our tonge that burneth in the flambe but wee shall heare that the ryche man hearde of Abraham that a greate wast distaunce is putte betwene vs and you so that none from thence maye come hyther nor from vs to you Lette vs therfore good brethren caste vp oure eyes to oure Lorde Iesu Chryste and lette vs lyke good and profytable seruauntes seeke hym and not dyspayre so longe as wee enioye thys lyfe by penaunce to obteyne pardone for oure synnes onelye in hell as I sayed the medycynes of penaunce wyll profyte nothing but in this lyfe althoughe it bee in the laste crooked age and in the extremitie of synne yet beleue me it wyll cure vs and bringe vs to perfyte healthe For thys cause the deuyll moueth and dothe all that he can to bringe desperation into oure mindes He knoweth full well that yf a manne doe penaunce but a lytle space be it neuer so shorte yet hys conuersion shall not bee vnfruytfull Onelye lette vs nowe begynne to dooe better Euer the beginning semeth hardest At the first steppe the waye of vertue seemeth to be harde and not able to bee commed vnto For so is the nature of all thynges all labour seemeth painefull so long as it is weyed onelye in the consideratyon of a mannes mynde But when we come to the experience of the thinge and beginne to goe throughe a lytle of the laboure than is all the feare of the gryefe dryuen cleane awaye The successe of the woorke bryngeth swetenesse and the encrease of vertue newe repayred bryngeth gladnesse to oure myndes and by and by maketh vs stronger when the hope of saluation begynneth to seme nyghe at hande For that cause the deuyll tooke Iudas oute of thys lyfe least knowynge that there was a waye to turne to saluation he mighte by penaunce refourme hys fall Therefore lette vs nowe enter the iourneye of lyfe let vs returne to the heauenlye citie wherein we be elected and appoynted as free citizens The gates of this citie desperation hath shutte but hope shall open theym and sure confydence shall make the entree large and brode When the soule begynneth to despayre of saluation it regardeth not then after what sorte or into what vice it caste it selfe it feareth to dooe or to speake nothinge that maye be contrarye to her saluation And as we see often in theim that bee madde when they haue once loste the staye of theyr ryghte mynde then they feare nothynge nor bee ashamed of nothinge but are bolde to speake and doe whatsoeuer they liste thoughe they shoulde fall into the fyre or into a depe pyt they stick not nor pull not back theyr foote euen so they that be taken with desperation are made intollerable and runne throughe the wayes of iniquitie neither shame nor feare letteth theym neyther presente miserye dothe stoppe them nor payne to come dothe affraye them onelye deathe whiche they can not auoyde endeth the execucyon of theyr malice Wherefore I moste entierlye beseche you yf there bee anye here that dispayre or bee in doubte to attayne mercye and forgeuenesse to take agayne the swete yocke of oure sauiour Iesus Christ and his light burdē and not to suffer so greate a treasure of Gods former giftes and graces vtterly to peryshe It will perishe yf we continue in synne prouokyng GOD more and more with our noughty dedes Lette vs aryse therefore nowe wythoute delaye and beleue me oure aduersary wyll flye awaye our boldenesse shall make hym affrayde the more fyerce wee bee the more fearefull wyll hee bee and GOD wyll be presente and bothe diminyshe the conscyence of oure synnes and vndermyne hys mighte and strength So shall we faythfullye serue hym here and reigne with him eternally in the next world throughe Christe our Lorde to whom be all glorye for euer Amen ¶ Againste presumption of mercye Ser. xvi LYke as penaunce is the mother of mercye and a vertue most agreable to the wyll of GOD euen so good people an vnpenitente harte is an enemye of mercye and moste repugnaunte to the fountayne of al goodnes and suche a vyce as onely can neuer atteyne forgeuenesse at Gods hande who daylye throughe hys vnspeakeable mercye prouoketh synners to penaunce whome obstynate synners delaiynge their conuersion doe prouoke to anger Manye there bee that purpose to continue styll in theyr synnes vpon hope of remission and forgeuenesse at the laste ende or in theyr olde age abusynge Goddes goodnes and contemninge hys iustice These men gooe frome euyll to worse and abuse the precious treasure of tyme by their continuaunce in synne whiche GOD graunteth to man as a specyall remedye againste sinne From this mooste detestable vyce the consideration of Goddes inestimable and infinite benefites should withdrawe vs leste our vnkindnesse dooe appeare whyche stoppeth the wayes of grace and suffreth remission to haue no entrye into our soules GOD the father hath so loued vs that to redeme vs his seruauntes he hathe not spared his onely begotten sonne God the sonne hathe so loued vs that to make vs his seruauntes he hath redemed vs not with corruptyble golde or syluer but wyth hys owne precious bloude whyche he hathe shedde forth aboundauntlye They both haue sent and geuen vnto vs theyr holy spirite God the holy ghoste who hathe endued vs wyth heauenlye and marueylous giftes by whom we haue strengthe of good lyfe lyghte of true knowledge and assuraunce that wee shall 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
they be the substaunce of the holy spirit of god but that they be wrought in oure soules by his motion inspiration spiritual vnction do make that man a spirituall godly man that hath them vseth thē Now for what intent the holy ghost doth geue thē to a man that is confirmed you shal plainly perceiue if ye will consider the maner order of the deuils tentation in vs. There be vii capital vices called deadly sinnes from which as frō seuē welles or fountaynes all other vices corruptions of the soule do spring procede These be the nets and snares that the deuil laieth to intrappe and catche a man in And considring that he is so mighty being the prynce of darknes so malitious neuer ceasinge to deuoure vs and so crafty knowing in what point we are most weake to withstand being practised fro the beginning of the world in such feats he wyll not fayle to intangle vs with these vices his snares except we haue the assistāce ayde of gods holy spirit to helpe vs be vigilāt our selues to take hede to our fete with faith praier put awai his darts And because we be weak of our selfes not able to match and ouercome this our mighty crafty enemy therfore the holy spirit of god our tutour defēdour being of more strēgth thā the deuil is hath armed vs w t seuen other giftes contrary to the deuils seuen snares or dartes hath also bound him that he shal not tēpt vs further than we being thus armed aided be able to withstand And because these his vii gifts be as it wer the sedes of godly liuing sowē in the groūd of our harts he causeth out of thē other seuē vertues to grow wher by a mā is made able not onely to auoyd the seuen snares of the deuill but also is inwardelye beautified inriched made an happy man for which cause these vertues be called beatitudes And in case a mā lose these gifts vertues our sauior Christ hath taught vs a mean to recouer thē again whiche is praier for that euery man is not of that wisedō learning as he can perticulerly in proper termes aske that he nedeth therfore hath he taught vs one forme of praier cōteining seuē petitiōs wherof euery one of thē is directed in order to the asking atteining of one of the foresaid seuē giftes vertues Thus are we euery way on gods part prouided for sufficiētly may easely ouercome the deuil our enemy if we list to take pain fight as our duetie to almighty god regard to our soules health do require And that ye maye the better vnderstand this that I haue spoken in general I shall by gods help for your edyfying declare shortly perticularly how euery vyce is ouercōmed wyth the contrary gift of the holy ghoste And firste to begin at pryde which is the roote and beginning of all synne the mother of death and misery and the verye cause why the deuyll was expelled out of heauen and man out of Paradyse ye maye consyder that the deuyll by pryde laboureth to take god from vs whom we are most bounde to loue and serue and dayly tempteth vs eyther to thynke and esteme that good qualitie which we haue to come of our selfe and not of god or elles that it is not freely geuen but fullye deserued of our party or els to boast our selues to haue that wee haue not or els to despise other and to labor to appeare synguler or els by one meanes or other he prouoketh vs to contemne god not to regard our state and condition By this dart he laboureth to wounde our soules agaynste the whyche the holy ghoste hath armed vs wyth his gift of the feare of god not only with the seruile feare of the paynes of hell whiche is the begynninge of wisedome and goeth away at his comminge by charitie but also with the reuerente chaste feare of gods maiestye and goodnes that remayneth for euer whereby a manne forbeareth to offend God and is careful to please and serue God as the wyse manne counselleth saying Sonne when thou commest to gods seruice stand in feare prepare thy soule to tentatyon This feare of God is the roote and keper of all religion in which except a mā kepe him self stedfaste the house of vertues builded in his soule wil soone decaye and come to ruine And it is geuen vs by the holy ghost as a present remedye against pride as S. Paule saith Noli altū sapere sed time be not proude hye minded but feare For by feare a man is awaked out of the slepe of negligence his cōscience is examined if any fault be done he is made careful for his life present desirous of the life to come Out of this roote of feare springeth the godly floure of humilitye whiche is called pouertie in spirite whereby a man geueth god the glorye of that vertue he is indued withal and is himself content wyth the fruite of the same and is estemed but litle in his owne sight be he neuer so hye in knowledge an◠dignitie and putteth his trust and glory neither in him self his strength his vertues his works or his riches nor yet in no other creature but in his lord God alone and is therfore made moost happy and put in sure hope to attayne Chrystes promise of the kingedome of heauen And if he shal perceiue by his negligence these two giftes of feare and humility to be diminished or decaied in him than let him streight runne to praier and aske them of God in the first peticion of hys Pater noster which is halowed be thy name Wherein he asketh that he maye in al thinges gloryfye gods name by humility and not his owne name by pryde acknowledging al goodnesse to procede from God and labouringe to honor hym by hys good life The second dart of the deuil is enuy for of pryde groweth enuye and as he by pryde robbed man of the loue of god so by enuy he robbeth man of the loue of his neyghbour and alwaies tempteth man to beare gall in hys harte and poyson in his tonge to reioice at the aduersitie of his neighbour and to be sory at his prosperitie to wishe his neighbour euill and to speake euil of him behind his back Against this dart of the deuil the holy ghost hath armed vs with the gift of pity wherby we be armed and instructed to haue compassion of our neighbours aduersity to beare the infirmities of other to wish well to al men for gods cause to procure as much as we can their commodity preferment and with deuout affectiō to honour to do our dueties next god to our parentes to our countrey to our princes to our masters to our children and familye to our neighbors all be they frendes or enemies that is
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
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