whiche diuersitie in degrees causeth great comelynesse and beautye to be in Christes Churche by reason of suche order as euery inferiour member keepeth to his superiour doynge his dutie in his owne place and not vsurpyng to dooe aboue his calling Therefore this Sacrament whereby suche degrees of authoritie and power be geuen to men is called Order whiche order of ministers maketh the Churche to bee buylded as a Cytie without confusion and to be terrible to her enemies as the fore front of an armie sette in good arave and is the very knot of the knowen Catholike Churche conteining both good and euil in it whereby it is preserued without scisme so longe as that order is kepte withoute breache whiche was institute by Christe vsed by his Apostles and from theim brought to vs by continuall succession This visible Order takinge his beginnynge from the authoritie geuen to one man is extended throughout the hoolle worlde in the church into a greate nomber and multitude of inferiour ministrations as it were many braunches proceedinge from one tree or many ryuers from one fountayne which all together take inwardly their increase from the fountayne of al grace and the onely suprime head of oure one churche Iesus Christe our Lorde For if Christ had not onely secretly by inspiration but also by his sensible commaundemēt and sacramēt sent his Apostles into the world saiyng as my father hath sent me so I sende you geuing them authoritie likewyse visibly to send other the churche of Christe shoulde neuer haue been without Scismes and diuisions made by them that runnynge by theyr owne authoritie vnsent woulde haue borne menne in hande that they were inuisibly sent and anointed of GOD whiche was nothynge so and so woulde haue drawen Gods people into sectes and false doctrine For whiche cause Saint Paule and Barnabas beyng inuisiblye sent of the holy Ghoste yet it was the wyll and pleasure of the same holy Ghoste that they should by a visible Sacrament of imposition of handes be visiblie sent in the authoritie of Apostles to the ministration of the churche and such as now say them selues they be sent inuisiblye of God ought not to bee beleued or receiued excepte they bee as Saynte Paule and Barnabas were visibly ordered and anoynted in the Churche by Catholyke Byshoppes suche as haue their succession from the Apostles Furthermore in this Sacrament of Order is geuen to them that be lawfully ordered the ecclesiasticall power of the Churche whiche is a power geuen not by the lawes of men or of nature but onely by Christe aboue nature and after a speciall sorte to his Apostles and disciples and their lawful successours to the worlds end for the edifiynge of the churche militant according to the lawes of the Gospell for the atteynyng of eternall lyfe And this power is called in scripture by the name of the keyes of the kingdome of heauen As a keye doeth open the doore to a man and bringeth him into the house so this ecclesiasticall power beynge vsed with knowledge and discretion by a lawefull minister openeth the doore of mannes harte to the knowledge of GOD and so in processe openeth to him the kingdome of heauen For it conteineth the ministration of all thinges whiche be necessary for vs synners to bee directed furthered and promoted to the atteining of the sayde kyngdome As to bynde and loose to remytte and reteyne synne and al other thinges that be requisite to the preseruation of Christes Churche in vnitie of faythe and charitie to the intent it might be partaker of the glory of God These keyes our Sauiour Christe did geue to his Churche in Saynte Peter or rather to Saynte Peter for the Churche saying to him To thee shall I geue the keyes of the kingdome of heauen and what so euer thou shalt bynde vppon earthe shall bee also bounden in the heauens and what so euer thou shalt loose vpon earth shal be also loosed in the heauens And to the other his Apostles Disciples assembled together he said whose synnes you shall remitte bee remitted vnto them and whose synnes you retayne be retayned And to declare that this power is not inuented by man nor yet geuen by the authoritie of anye Prince or Communaltie our Sauiour sayde in the geuyng of it to his disciples take and receiue you the holye ghost Whereby we vnderstande that the power to bynde or loose or to remytte sinne or fynallye to gouerne the Churche is the woorke onelye of the holye Ghoste woorking by his Ministers that whiche is for the saluation of his Churche And where as the blessed Sacrament of the Aultare is the hiest and greatest Sacramente of al other because holle Christ both god man is conteyned in it Therefore is Priesthoode the hyest order wherein is geuen grace and power ouer Christes naturall bodye and bloud to consecrate it by the vertue of God assistyng his woorde and to make it present in the blessed Sacramente of the Aultare by the chaunge of the substaunces of Bread and Wyne and also to offer it beynge the verye Sacrifice of the newe Testament to God the father for the synnes and ignoraunces of his people and to delyuer and minister it to suche as by their faith and clennes of lyfe be woorthy to receyue it So this power ouer Christes natuall bodye oure Sauioure hym selfe gaue to his Disciples in hys laste Supper where after that he hadde consecrate offered and delyuered hys owne bodye to his Disciples he sayde to them Dooe this in remembraunce of me by whiche woorde he made them Priestes and gaue them authoritie and commaundement to dooe as he didde than not once but continuallye tyll his latter commynge And that the Priest maye woorthely and after due maner execute thys his chiefe office and function there be other inferiour orders ordeyned of God and his holye Churche to assiste the Priest as Deacon Subdeacon whose offices be to receyue the oblations of the people for the vse of the Sacrament to bring them to the Aultare to prepare all thinges necessarie for the cōsecration to giue consent to the Sacrifice made by the Priest beside other thynges whyche by holy scripture and the vniuersal tradicion of the church they be authorised to dooe A Priest also hath power geuen vnto him by this Sacramēt of order ouer Christes mistical body the church for the instruction the purgation and the perfection of the same churche and euerye member therof And first concerning the instructiō of it a Priest hath authoritie to preache Gods word by Gods speciall and visible sending Where our Sauiour Christ sayd to his disciples As my father hath sent me so likewyse I sende you And in an other place he said go ye into the holle worlde and preache the gospel to euery creature And also go your wayes and teache all people baptising thē in the name of the father and of the sonne and
woorthely and sufficientlye tyll wee ioyne oure selues to that passion that maketh our thankes geuing acceptable in the syghte of GOD. No tounge can particularlye expresse the woorthynes and commodities of this Sacrifice of Christes passion which hath purchased for vs all pardon all grace all rightwisnes all holynes euerye good gifte and eternall saluation The action and doyng of this Sacrifice was not long but accomplished and ended vpon good Fridaye whyche was the daye when Christ dyed and he dyeth no more but liueth euer but the operation and vertue of this passion is a longe thing extended to the saluation of man from the begynning of the worlde to the laste ende from the tyme when Christe was fyrst promysed to be the Sauiour to all men tyll the tyme when hee shall come agayne in his Maiestie to be the iudge of al men And althoughe the sufferyng of hys passion was but shorte and is alreadye ceased yet the effect of it which is mans redemption and satisfaction ceaseth not and because it is applyed to euerye man that is partaker of it by lyuelye faythe in continuall succession duryng all the tyme of the holle worlde therefore Christe our Sauioure wylleth that the Sacrifice of thys redemption shoulde neuer cease but bee alwayes to all men present in grace and alwayes be kepte in perpetuall memorye For whych cause he hath geuen and committed vnto hys churche the moste cleane and pure Sacrifice of hys bodye and bloode vnder the formes of bread and wyne and hath commaunded it to be offered to God and receyued of vs in the remembraunce of hys passion tyll hys laste commyng Which thing the churche most faythfullye and obedientlye obserueth and vseth not by presumption taking vpon it self to offer that Sacrifice of our Sauiour which is farre aboue the dignitie of man but by commission and warrant of his most holy woorde authorised to offer Christ Gods sonne to God the father that is to saye to represent to the Father the bodye and bloode of Christe whyche by hys omnipotent woorde hath there made present and thereby to renew hys passion not by sufferyng of deathe againe but after an vnbloody maner not for this ende that we shoulde thereby deserue remission of synnes and delyueraunce from the power of the deuill which is the proper effect of Christes passion but that we shoulde by oure fayth deuotion and thys representation of hys passion obtayne the remyssion and grace alreadye deserued by hys passion to bee nowe applyed vnto oure profytte and saluation not that the passion of Christe is vnperfytte or needeth anye woorke of ours to be added to supplye the imperfection of it but to comforte and relieue oure imperfection that some droppe of grace maye bee drawen and broughte vnto vs oute of the fountayne of all grace and wellspring of hys passion not that wee canne applye the merites of Christes deathe as wee lyst and to whom we lyst but that we by this representing of his passion most humblye make petition and prayer to almighty God to applye vnto vs that remission and grace whyche was purchased and deserued by Christes passion before after the measure of hys goodnes to al those whose faith and deuotion be knowen vnto him So that the host or the thing that is offered both in the Sacrifice of Christ vpon the Crosse and in the Sacrifice of the Churche vppon the Aultare is all one in substaunce beynge the naturall bodye of Christ our hye Priest and the price or raunsome of our redemption but the maner and the effectes of these two offrynges be dyuers the one is by sheddyng of Christes bloud extendyng to the death of Christe the offerer for the redemption of all mankynde the other is without shedding of hys bloude onelye representynge hys deathe whereby the faythfull and deuoute people are made partakers of the merites of Christes passion and diuinitie Thus is Christe a Priest for euermore after the order of Melchisedech who in hys last supper offered hys bodye and bloud wythout sheddynge of his bloode and so taughte and delyuered to hys Apostles and theyr successours Byshoppes and Priestes the maner how they shuld offer him being the lambe of God in sacrifice for euermore to the worldes ende after the order that is to say after the ryte maner of Melchisedech vnder the fourme of breade and wyne who in old time in figure of Christ offered bread and wine did dedicate and prophecy before the misterie or sacrament of vs Christen men in the body bloude of our sauiour Wherof also spake Malachie the prophet saying that in thys oure time of the newe testament God woulde reiecte and detest the Iewes and all theyr sacrifices of brute and vnreasonable beastes and that hys name should be magnified among the Gentiles from the rising of the Sunne to the setting and that one singulare pure sacrifice without spot or imperfection should be of them offred to him not onely in one place among the Iewes but in euery place among the Gentiles which sacrifice should succede all the other sacrifices of the olde testament which were offered in the shadowe of thys to come For the Iewes in theyr sacrifices of beastes dyd as it were by prophecie declare signify before that sauing sacrifice which Christ offred vpon the crosse and the Christen meÌ„ now do celebrate the memorye of the same sacrifice of Christ that is past euen by the offeryng and receiuing of the same body and bloud that suffred passion For as Christ vpon the crosse beyng the head of all vs his misticall body the church offering there himselfe did also offer all vs that be of the churche to God the father for the pacifyeng of hys wrath and indignation agaynste our sinne so we being his mistical body do vse to offer to god the father Christ our head and by his merites do begge pardon for our offeÌ„câ—s knowing that God who spared not his onelye begotten sonne but gaue him to vs for our redemption will now denye vs nothing for hys sake that we haue neede vppon who is nowe also at the right hande of God and maketh intercession for vs. So that Christ in heauen and al we hys misticall body in earth do bothe but one thing For Christ being a priest for euermore after his passion and resurrection entred into heauen and there appeareth now to the countenauÌ„ce of God for vs offering him selfe for vs to pacify the anger of God with vs and representing his passion and all that he suffred for vs that we might be reconciled to God by him Euen so the church our mother being carefull for all vs her children that haue offended our father in heauen vseth continually by her publike minister to praye and to offer vnto god the body and bloud of her husband Christe representing and renewynge hys passion and death before God that wee thereby might be renewed in grace and receiue
without the which no man can doo the woorke of God woorthelye and there besyde the Sacramental confession which he hath made before if his conscience did reproue him of any deadlye sinne he maketh also a generall confession of al hys synnes not excusing hys fault or laying the blame vpon God or anye other thyng but knocking vpon his brest accuseth and iudgeth hym selfe And because our deadly offences be done agaynste God and hys hole churche therefore he maketh his confession to God and to the holle churche bothe triumphant in heauen and militant here in earth requyring of God pardon and remission and requyring of the Churche ayde to ioyne with hym in prayer and as they that doo ther assist him do pray for him in his hearing so is he sure that the blessed Angels and Sayntes in heauen are of theyr aboundaunt charitie glad of hys penaunce and praye for hys pardone and amendement In the meane tyme the quere and the Priest also at the Aultar do begin the office of this ministration wyth an Hymne or Psalme or some part of a Psalme as the churche doth in al other seruice and with it he vseth an other inward sacrifice whiche is the inuocation of Gods helpe and mercie which for feruent desyre to haue his petition graunted of almightye God by the merites of Christ he repeteth it diuers times And for suche certeyne and sure confidence which he hath of Gods mercy for Christes sake he beginneth by and by after that the Sacrifice of prayse and vseth the same woordes that the Angelles praysed GOD wyth all when they brought the glad tidinges of Christes natiuitie to the world which the Priest and the quere do prosecute and continue for ioye that God hathe wrought mercyfully amonges men And then the Priest saluting and wyshyng wel to the people to styrre theyr hartes to deuotion and to ioyne with him in the common praier sayth the collect which is a Sacrifice of praier for all such thinges as the people hathe neede vpon and is called a Collecte for that the common petitions of the people be collected and gathered together in one praier and is offered and vttered onelye by the mouthe of the Priest in al theyr names whereunto the people answeryng Amen geueth theyr consent praying GOD to graunt that for all theyr saluation whych is requyred in all theyr names After these Sacrifices of Confession inuocation prayse and petitions the Priest conuerteth hys woordes to the doctrine of the people and fyrst begynneth wyth some part of the law and Prophetes or of Saynt Paules epistles wherin is shewed the true meanyng of the lawe and Prophetes preparing theyr hartes to the moste perfite and most holsome doctrine of the Gospel of Christ the spirituall foode of mens soules to thintent that suche as be not partakers of Christes body and bloode corporallye in the Sacrament maye yet by the instruction of the holye woorde of God be fedde spiritually in theyr soules by faith that like as the holye Masse is the exercise and practise of good lyuing so it might also bee the schoole and teacher of true faythe And betwene these two doctrines of the Lawe and the Gospell are sayd or song certeyne Canticles or songes of Gods prayse accordynge to the condition nature of the tyme as the Grale and Tract for the tyme of penaunce when men lament theyr synnes and myserye of thys lyfe and the prolonging of the life to come or els the Alleluya whiche is a song of Gods praise for the time of ioye and gladnesse when menne reioyce consideryng the state of theyr eternall felicity to come vsing still the olde straunge woorde wythout interpretation declaring therby that as yet they be ignorant of such ioyes as God hath prepared for them that loue him At the rehersyng of the Gospell the priest saluteth the people preparyng theyr hartes to the hearing of Gods woorde wishinge grace to be gâ—uen to them of God to receiue his word with humilitie and meekenes whiche is able to saue theyr soules And the people rysing vp and standing reuerently bareheaded declare them selues to be attent and readye to heare the Gospell of Christ and doo glorifie God that hathe vouchesafed to make theym partakers of his Gospell which is the vertue of God for the saluation of all them that beleue And the priest making a crosse vpon the boke and his forheade declareth that this doctrine is not inuented by man but reueled by God and perteyneth to the mistery of Christes crosse and oure redemption and also protesteth wyth the people that their dutie is not to bee ashamed of the Gospell of Christes crosse but to beleue in theyr hart and to confesse it wyth theyr mouth And for proofe of the same that fayth commeth by hearyng of the woorde of God by and by after the readyng and preachyng of the Gospell the Priest beginneth to professe and offer the sacrifice of faythe whiche the quere or people also professe with greate gladnesse in suche forme of words as the auncient holy fathers assembled in the first generall councell at Nyce dyd vtter theyr faythe to the confusion of all heretikes that were before them declaring that they haue the foundation of their faythe no where els but of Christes mouthe and the preachynge of hys holye woorde Here endeth the Masse of theym that be but onely learners of our faith and be not yet Christened which in olde time were not admit to be present among Christen men in the tyme of the Sacrifice of Christes bodie and blood but after the prayers and doctrine ended were secluded from the Churche but thys maner is not vsed now in the Churche because euery one is Christened beyng a childe and learneth our fayth afterward And the Priest proceeding forwarde exhorting all the people to praye dothe offer to God the matter of the consecration whyche is breade of wheate and wyne myxed with water whych be not yet consecrate but prepared to be consecrate and directinge his eye and intention to the body and blood of Christ that afterward be made present by the consecration as Christe prayed before his passion for all them for whom he suffered so the Priest before the mistical oblation saith that he offereth it to God in the honor of God and all his Sayntes for hys synnes and offences for the saluation of all that be lyuing and for the rest of all them that be departed and praieth that God would so accept it For to this ende euery Sacrifice that we make and euerye good dede that we do is intended and directed whiche they be not able to bring to passe but by the merites of Christes bloodye Sacrifice vpon the crosse And here beginning this moste holye and sacred misterie for reuerence to the holy sacrament the priest washeth his handes that no outward filthynes should seclude hym from the communion and therwithal prayeth to be
of penaunce for synnes committed after Baptisme is necessary to saluation whyche is ful remission of the same sinnes And it is institute and ordeyned by our sauioure Christe when after hys gloryous resurrection and before he ascended gaue to hys Apostles Pryestes and so to other power to absolue and forgeue synners theyr synnes sayinge to hys Apostles thus Receyue the holy ghoste The synnes of those that you forgeue bee forgeuen and the synnes of those that you reteyne be reteyned that is to saye bee not forgeuen In which wordes our Sauiour Christ gaue power and authority to al priestes both to remitte sinne and also to reteyne synne and ordeyned them to bâ— iudges in his kingdome the Churche to heare and determyne all crymes and offences whyche shall be committed againste hym and his lawes Thys power our Sauiour neuer gaue to Aungelles nor Archaungelles nor to no worldlye Prince but onelye to hys Apostelles and those that haue in hys Churche the order of Pryesthode whyche power is verye greate and excellent as perteyninge to the soule of man and reachinge to heauen where almightye God ratyfyeth aboue what so euer sentence Pryestes shall geue in earthe Thys power no Priest can exercyse worthelye withoute the confession of the synner him selfe whiche is the onelye waye for the prieste to knowe and vnderstand what he oughte to forgeue and what to reteyne and not forgeue except he shoulde blyndelye and rashelye behaue him selfe in so greate an offyce forgeuinge that he knoweth not what For neyther oughte hee to bynde those that be innocente nor to loâ—se those that bee obstinate but accordinge to his office and commission to exercyse the same in bindinge and loosing after that he hath heard the varietie of the sinnes confessed For GOD doth pardon theim onelye that be truelye penitent for their offences and beginne and further purpose to amende theyr lyuinge And because the power of the Priestes is two wayes to forgeue the sinnes of some and to reteyne the synnes of other therefore our sauiour Christe gaue to them the holye ghoste that they might effectuallye execute bothe the functions and also the better discerne the one from the other and also consideringe that Christe in plaine woordeâ— affirmeth that no sinne is remitted before God in heauen whiche is reteyned and not remitted by his ministers the priestes in earth Therfore the holye catholyke Churche of Christ euen from the beginninge thereof vnderstandeth by the sayde woordes of Christe that it is necessarye by Goddes law that euery man and woman whan they haue sinned deadlye shoulde confesse theyr sinnes to a Priest if they may haue one because they can not otherwise obteyne pardone of their sinnes but by a Pryestes absolution sacramenâ—all excepte it be vnpossible for them to haue the same as when the synner woulde confesse and can not speake or can not gette a ghostly father for in suche cases God accepteth a mans good wyll and vnfeyned contrition in steede of the sacramentall confession where the Sacrament is excluded by vrgent necessitie and not by contempte of religion So that the execution of this heauenlye authoritie requireth iudgemente and discretion in the Priest to discerne what is to bee remitted what not seinge euerye sinne in euery man is not to be remytted whereunto is necessarye the knowledge of the faulte whiche can not be had of a man that seeth not the secrettes of an others harte excepte the partye being giltie declare his owne conscience and reuele plainlye hys secret offences for whiche cause the holy Churche teacheth that the same woordes that geue authoritie to Priestes to forgeue or reteine sinne the same also do inioyne and bynde al sinners to confesse their sinnes to Pryestes for the atteyninge of the saied remission Therfore it is to be beleued of all men and women that confession of deadly sinnes is to be made to a prieste by Goddes law as necessary to saluation without the whiche the necessarye Sacrament of penance can not be ministred seinge that it is the matter of the same Sacrament wherby the offendour is both accuser of himself and also witnes against him self and yet may not be his own iudge pardoning him selfe but ought to confesse his faulte not onely priuily to God to whom nothinge is secret but also wythout shame or dysdayne to him whom for that purpose God hathe vouchsafed to make his vicare delegate iudge and to vndergoo hys iudgement and sentence to the intent hys conscience maye be quieted and he fully reconciled to almighty God For men are bounden necessarylye to open their sinnes to theym to whome the dyspensation of Gods mysteries is committed for so we see that our fathers did in their penaunce seinge it is also written in the Gospell that the Iewes confessed their sinnes to Saint Iohn Baptiste and the people of Ephesus to the Apostles of whom they were Baptized Wherefore good people I exhorte you in the name of oure Lorde Iesus Chryste that thys necessary and holesome medycyne of your soules be not lightlye regarded of you but whosoeuer hath his conscience loden with the heauy burden of sinne or wounded with the darte of the Deuils tentation or infected with the poysoned coÌ„tagion of deadly sinne lette him runne without delaye to this present remedy whiche oure Sauiour Chryst hath ordeined offereth to al men lette hym go to the Phisiciane whom god hathe appointed for his soule and hath fully authorysed and instructed what to do to the healynge of the same and lette him humble and submyt him selfe not onely vnder the mightye hande of God but also to a mortall man beinge Goddes vicare and stewarde of hys mysteryes not regardinge the man for the worthynesse of hym selfe but for the dignitie of his place and administration neuer accomptinge him to be vyle whome GOD hathe vouchesafed to make hys vycare And to hym or rather to GOD before hym lette hym open hys wounde shewe hys lepre and humblye confesse hys sinne wherewith he hathe offended almyghtye GOD and wyth an humble and contryte harte require remyssyon of hys synne geuinge full confidence to the wordes of Christe and beleuynge that to be remytted wyth God in heauen whatsoeuer the Priest of what state so euer he be by exercysing of gods commission remitteth to him in earthe knoweinge that God is faythfull and neyther can deceyue nor be deceyued but alwayes assisteth the due ministration of hys Sacrament woorking the same effecte inwardelye in the soule of the true penitent that the woordes of the Pryeste dooe outwardelye to hys eare sygnyfye whiche is remyssion of all hys synnes Lette not shame stoppe this humble confession but let euery man rather bee ashamed to sinne than to confesse hys synne For as the wyse man sayeth there bee two maner of shames one that bringeth to synne an other that bringeth to grace and glorye The good shame is when a man is ashamed that hee dothe or
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
for them that bee present and communicate wyth the Priest in true faythe and deuoute affection And also the Churche offereth Chrisâ—e for the soules of theym that be departed hauynge at theyr departing the sygnes of faythe whyche be the holy Sacramentes and good woorkes and sleepynge in the sleepe of peace whyche is the peace of conscience towardes God wyth sure hope and truste of remission by Christe that is to saye for suche as in theyr lyues obteyned so muche grace of God that oure charitie and Sacrifices myghte helpe and relieue theym after theyr deathe For seeyng the soules of suche be not seperate from the Churche whyche is the kyngdome of Christe amonge the members of whyche kyngdome there is a mutuall communion of all good deedes and godlye woorkes or Sacrifices therefore the Church commendeth them to the mercie of GOD and the intercession of Christes oblation verelye beleuyng that the precious bloude of Christe as it is profytable for the saluation of the lyuinge so it is also auaylable for the absolution and perfection of them that be deade that they being for a tyme deteyned in the temporall afflictions and purgacions might the sooner by the vertue of thys blessed sacrifice be deliuered and brought to the place of light and eternall peace where nothyng entreth that is spotted and vnperfite Thyrdlye because the blessed virgin Marye the mother of God and the holye Martirs and Sayntes in heauen be also oure brethren and members of Christes Churche for the whyche Christ suffered his passion and beyng knyt to vs in one communion by the bande of perfite charitie and being careful for vs and they be sure for them selues cease not to communicate with vs in prayer and to requyre of Christ the perfection of his bodye whiche is the churche therefore in our oblation of Christes body and bloode we ioyne wyth theym and wyth honour and reuerence we remember them at oure Lordes table not to pray for them as we do for other that rest in peace but rather that they should pray for vs â–ª that we maye folowe theyr footesteppes and in all oure affayres be defended by Gods protection and that by the merytes of Christ whom we praye not to weye oure merites but to pardone our offences And laste of all in the Canon is expressed for what ende we offer Christe that is to saye in remembraunce of hys passion hys resurrection and glorious ascension most humblye beseching that God of his mercye woulde accepte him for vs and oure saluation and where as hee is for hym selfe most acceptable in his sight that likewyse he woulde accepte vs that bee hys bodye in earthe for hym that by participation of hys moste precious bodye and bloode wee myghte be fulfylled wyth all grace and heauenlye benediction Thus doth the churche offer Christ her head to GOD the father as a woorthye Sacrifice of prayse and thankes for her redemption for the hope of healthe and saluation and for all his other benefites and also it offereth him as a Sacrifice propitiatorye by the vertue of hys passion for all her synnes and offences that we in this world might lyue in peace wyth GOD and afterward be deliuered from eternal dampnation and with his elecâ—es be rewarded in the kingdome of heauen â–ª And to conclude thys Canonicall prayer the Prieste hauynge Christe Gods Sonne in hys handes before hym who is the onelye Mediatour betwene GOD and manne trustyng to obtayne what so euer hee asketh in hys name and beyng instructed by hym howe to praye to the father saythe boldlye the Pater noster in whyche prayer is conteyned all that is good and needefull for the lyfe of manne bothe temporall and eternall And so maketh an ende of the Canon And because thys is the mysterye of vnitye and peace whyche canne not be hadde but by the mercye of Christe therefore the priest turnyng hym to the Lambe of God who onelye taketh awaye the synnes of the worlde prayeth deuoutly for the peace of conscience whyche commeth by remissyon of synne and for the peace of hys affections whyche commeth by the mortification of the flesh and also for the peace of brotherlye charitye whyche is poured into oure hartes by the holye Ghoste and so taketh and geueth to the people the kysse of peace the token and testimonye of vnitye and Christen charitye The other prayers that folowe in the Masse perteyne to the deuotion of hym or theym that receyue the blessed Sacrament that they maye receyue it worthely to the profite and saluation both of body and soule and that it myght be acceptable to God for al them for whom it is offered therefore good people seyng that I haue now by Gods helpe declared vnto you as shortlye as I coulde the holle summe of all that is sayde and done in the Masse whych is all moste godlye and most comfortable perteyning al to thys ende to set foorthe the benefite of Christe and the vertue of his passion and conteynynge in it almoste all the spirituall Sacrifices of the newe lawe and the exercisies of true fayth as confession of synne inuocation of God prayer doctrine gyuing of thankes and suche other as I haue rehersed I shal most hartely require you as you are moste bounden to haue thys worke of God in such estimation as becommeth Christen men that bee members of Christes Churche redemed wyth bys precious bloude and that by vsing of this Sacrifice of the churche which is a commemoration of Christes passion moste acceptable in the syght of God and commaunded by Christe to be done of vs ye myght thereby receyue plentuous and aboundant grace and mercye bothe for you that be alyue and also for them that be departed in the faithe of Christe and in all your necessities and distresses reliefe and succour And when the consecration of the verye bodye and bloude of oure Sauiour is made by the power of his omnipotent woorde and the price of our redemption is lifted vp for you to see by faithe vnder the seuerall fourmes of breade and wyne to be adoured and woorshipped with godlye honour then call to your remembraunce howe that Christe for your saluation was lifted vp alofte in the ayre vpon the crosse to be seene of all the worlde and howe his precious bloode ranne foorthe aboundantly out of all the woundes of his bodye and then pray that God the father would looke vpon him for vs and accepte him for a full satisfaction of all our sinnes ouer and beside al that we can do and suffer and for a perfite supplieng of all our negligences and vnperfitenes and for a woorthy Sacrifice of thankes for all his benefites geuen vnto vs. And to thintent ye myghte bee more intirelye ioyned to Christe and be more replenished with his giftes and grace I woulde wyshe and exhorte you the oftener to prepare your selues to receyue corporally the blessed sacrament which is euer readye prepared for you to receyue and wheÌ„ as of reuerence you forbeare
hathe synned and althoughe no other creature were pryuye to it yet he wyth reuerence feareth the sighte of GOD that alwaies seeth hym This kinde of shame dryueth away confusion and reproche and woorketh grace and glorye in that eyther he dothe forbeare to synne or elles by penaunce punysheth and by confession banisheth his sinne committed where as his glory is the witnesse of his owne conscience The noughtye shame is whan a man is ashamed to confesse hys faulte this kynde of shame dryueth awaye grace and glorye and woorketh eternall confusion whiche lyke a locke or barre stoppeth the doore of hys mouthe and wyll not lette the poyson of the harte to be caste oute tyll the soule be deade and drowned in the botome of sinne Wherefore this is certeyne and sure he that for shame contemneth and refuseth to confesse hys synnes here where remedye may easely and presentlye be had He shall be compelled to confesse theym there where greatest shame shall be in the presence of Chryste hys Aungels and the hoole world â–ª and endlesse paine shall insue Thys is the subtyl crafte of oure ghostly enemye the deuyll Who vseth this noughty shame as an instrument of all myschiefe in that he perswadeth a man to caste awaye shame and to bee impudent and carelesse of hys lyuinge and so to feare neyther GOD nor man but boldeye to synne and impudentlye to boaste and defend the same And on the other syde whan the same synner is smytten with the feare of hell and is compuncte in harte and by Goddes grace moued to holesome penaunce and confessyon than the deuyll vseth the same instrument agayne restoringe that he toke away before that is to say shame not to sinne but to confesse his sinne and so kepeth hym styll faste bounden and locked in the cheines of mortal sinne that the keyes of heauen committed by Christe in Saynte Peter to the Churche of God can not open that locke and loose the prysoner because shame kepeth hym from confession without the which the keyes caÌ„ not be vsed to the deliuerye of the prysoner By thys we maye vnderstande that the confessyon of synnes is the wytnes of a conscience that feareth GOD for he that feareth the iudgement of God is not ashamed to confesse his synne and he that is ashamed feareth not For perfyt feare looseth all shame the sufferinge and auoydinge whereof is a certaine paine and punishement for the sinne bycause by thys meanes the pryde of a sinners harte which God resisteth is broken and pulled downe and by humilitie is made mete to receiue the grace of God And also that perniciouse securitie whiche a sinner regardeth not so longe as he hath glorye in him selfe and pleasure in his carnall lyuinge is by knelinge downe and submittinge him selfe to Goddes minister taken awaye whyles that he layinge hys owne lyfe wyth all the abhomination thereof before hys owne eyes learneth to know him selfe and howe vyle he hath made him selfe in the sighte of God and is so affected as he woulde wyshe to bee yf he were euen than at poynte to departe oute of thys worlde whiche is a brydle and a great stay for hym to refreyne from synne and to auoyde the same in time to come â–ª For whiche cause let euery man confesse hys owne sinne whyles he is yette lyuynge and remayninge in thys worlde whyles his confession maye be admitted and satysfaction and remission whyche is geuen here by the Prieste is accepted before God If any infection of deadly sinne or infidelitie hath entred into his hart let hym not bee ashamed to confesse it to hym that hath cure and charge of his soule to the intenâ—e it might be cured by the woorde of GOD and holsome counsell so that by perfit faith and good woorkes he mighte escape the paines of eternall fyre and come to the reward of eternal life But yf he that is stynged with the serpent the Deuil holde hys peace and wyll not do penaunce and confesse his wounde to hys brother and mayster that hathe cure vpon him than can his mayster that hath a tonge to heale him profitte hym nothinge for how can the surgion minister an apte and holesome medycine yf the sicke man wyll not open and shewe hys wounde vnto him For the same waye is obserued in the confession of synnes which is vsed in the woundes of a mans bodye Lyke as the soores of the bodye bee not opened to euerye one but to suche as can skyll to heale theim euen so ought the confession of synnes to bee made to theym that can heale theym whiche after what sorte it is done ye haue heard it declared from the mouthe of oure Sauyoure Chryste who promised to allow and accepte as forgeuen what so euer hys minister in hys name shall forgeue and also denyeth it to bee remitted whiche by hys minister is reteyned and not remitted Dooe what a man can and serche as muche as he wyll and he shall fynde after Baptisme no other table or boorde to saue hym selfe from shyppewracke of sinne and drowninge in damnation and to bee broughte vnto the sure grounde of grace and the state of saluation but onelye by this Sacrament of penaunce whiche is ministred by a Pryeste to him that is truelye penitente and faythfullye confesseth hys synne and humblye requireth absolution for the same And although the contrition of an humble harte may be so greate that the sentence of GOD in heauen maye goe before the sentence of Goddes minister in earth yet that true coÌ„trition alwaies includeth a ful purpose and determination to obteine remission at the priestes hand by confessing his sinnes as soone as he may haue oportunitie For els he can not haue true contrition before God that proudly contemneth gods ordinauÌ„ce and neuer intendeth to require the same of gods minister Thus whaÌ„ a sinner forsaketh his sinne and coÌ„meth to confession vnfeynedly as he ought to do than doth almighty God mercifully blotte out his sinne and forgeueth all the punishement whiche he deserued to suffer in hell for breakinge of gods eternall lawe and setteth him againe in the state of saluatioÌ„ and than the synner fealeth his conscience discharged of the heauy burden of sinne and may be glad and quyete in his conscyence knowing surely by the moste sure and mercyfull promise of almighty god that he hathe of his goodnesse pardoned and forgeuen him al his sinnes and doth beare him againe his gracyous fauour and loueth him as much as he did before and that he hath geuen him also newe grace and spirituall strength and made him able to receiue hys owne sonne oure Sauioure God and man in the blessed Sacrament of the Altare helpeth him continuallye in this life to passe throughe the daungers of the same toward the kingdome of heauen to the whiche God bring vs that made vs to whom be all glorye Amen ¶ what sinner ought to do in making his Confession Ser. xx AFter
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
with him for euermore And as Adam spake in the spirite of Prophecy that by matrimonye a man shoulde leaue his father and mother and adhere and cleaue vnto hys wyfe and that they should be two in one fleshe So our sauiour Christe did so leaue his father that beynge in the forme of God thoughte it no robberye to be equall with God but abased hym selfe and was made man and also lefte the Synagoge the mother of the Iewes whiche altogether leaned carnally to the olde Testament and dyd adhere vnto hys wyfe the holye Churche to the intent they mighte be two in one fleshe in the peace of the new testament And as a man and his wyfe haue conformitie and do agre in one nature of mankynd so Christ did conforme him selfe to his Churche by his humanitie And as at the publike celebratiō of mariage the frendes of the parties so maried be called together and a feast is made amonge theim to declare their common ioye and gratulatyon for the celebratinge of this Sacrament euen so to the mariage betwene our sauiour Christ and his spouse the holy Church are called al nations and people and from euery part of the world the frendes and seruauntes of God by lyuelye fayth dooe resorte thyther with vnspeakable gladnes and ioye in the holy ghost And as ther is no worldly loue greater thā the loue betwene mā and wife who be one hart and one mind euen so the holy church loueth Christ and Christ loueth his spouse the Church so that he hath geuen him selfe to the death for her to redeme and washe her from all her spottes and wrincles And as the wife by duetie is subiecte and obedient to her husbande as being her head so is the Churche to Christe her head sauiour And as the husbande anorneth and decketh his wyfe and when case requireth doth also chastyse her to the intent she might continew in her duetie and obedience euen so Christ dothe beautifye and set forth hys wife the Churche wyth spirituall giftes and ornamentes and some tymes by trybulation and aduersitie dothe chastise her aswell for to exercise her in rightwisnes as for correction of her disobedience Thys ye maye perceiue good people by these comparysones howe matrimonye betwene man and wyfe is a great Sacramēt resemblinge vnto vs and beating into our remēbraunce that heauenly cōiunction which is betwene Christ our Sauiour and hys spouse the holy church which is the greatest grace and benefite that god hath geuen to man wherupon mans saluation doth holly depend And as this grace is but onely signified by the Sacrament of Matrimonye so God doth both signifye and also worke effectually other special and singulare graces in them that lawfullye in the faith of Christ receiue the same Sacrament of matrimony Which thinge shall appeare yf ye wyll consider the wordes of our sauiour Christe whereby Matrimonye as a Sacramente of the newe Testamente is stablished and sanctifyed where hee sayeth in the gospell of Sainte Mathew after thys sorte those persones whom God hath ioyned man may not lose By which wordes is declared vnto vs that who so euer bee ioyned in lawfull maryage in the name of God to the intent to lyue Godly in the religion of Christ in that state of lyfe they be ioyned not vainelye by contract of man onely but by God himself who is inuisibly present at the making of that mariage and doth assist the parties is the authour and worker of the knot of matrimonie betwene them And by the same woordes also is declared the strengthe of the knotte of Matrimony to be such as cā not be broken dissolued afterwarde but by the natural death of one of the parties so maryed For yf God dothe so couple and ioyne man and wyfe together that no man hathe power to separate them a sender afterwarde than is it certeine that he geueth to the parties so maryed his speciall grace to lyue together in godlye and chaste loue in this perpetuall bond and knot of Matrimonie without breach of the same and so to cheryshe and loue one an other as Chryste loueth his Churche and shall neuer be separate and diuorsed from the same So that this indissoluble bond and knot of Matrimonye betwene the two parties maried which no man can loose and breake during the lyues of both the parties so maryed is that special grace and effect which is wrought by almighty God in this sacrament and is also signified by such mutuall woordes of consent as the two parties did contract Matrimony together Which perpetual bond although it be made specially for thintent to haue childrē yet when that cause dothe cease by age or barennes it maye in no wyse bee broken or dissolued And also although for fornication of the woman or of the man there maye be made agaynste the will of the party offending a diuorce or separation from bed borde betwene thē tyl they may be reconcyled together agayne by the penaunce and submission of the partie offendinge yet the bond and knot of Matrimonie which God hath once made cā in no wise be dissolued if in case the one partie the other beyng alyue do attempt to marrye againe it doth commit fornication And this cause or condition of Matrimonye betwene husbande and wyfe is not amonge the Heathen or vnchristen people where Matrimonye is no Sacrament of Christes religion but onely in the Citie of God which is the catholyke church Moreouer besyde this inuiolable bonde which god knitteth by his grace in this Sacrament and by mutuall loue which he poureth into their hartes and dothe nourishe and preserue the same there is also an other singulare grace and benefite of God alwayes ioyned thereunto whereby as S. Paule saithe Matrimonye is made honorable in it the bed or carnall copulation may be vndefiled and without sinne For where as by Gods institution in this sacrament of Matrimony there is power geuen to man to vse his wife for procreation of children we must consequētly vnderstand that there is also grace geuen whereby he may do that thing conueniētly to the contentation and pleasure of God For they that worthely in the faith of Christ and in the feare of God with a right intent for the end to haue fruite of their bodies to serue God contract Matrimonie together to such I say is geuen the helpe of Gods grace against the vnlawful desire concupiscence of the flesh that it procede no further thā the honesty of maryage doth require So that the carnall act and copulatyon which otherwise were sinful and dishonest is by the goodnes of Matrimonie lawfullye contracted as I haue said before not onely excused and defended from sinne as S. Paul saith yf thou hast taken a wyfe thou hast not sinned and if a virgyn doo marrye she synneth not but also is made honest meritorious acceptable to almightye god who also by his special grace doth aid y