the mightie princes of the world but contemned al there threatninges and gloryed in their tribulations and reioyced that they were thought worthy to suffer either shame or deathe for the name of Iesus takinge this for a rule of their liuing rather to obey God than man For this same inteÌ„t and spiritual effect good people receiue we the holy ghost in our Confirmation that wee shoulde be established in the giftes and graces before receiued in baptisme y t we lightly fall not froÌ„ them againe that we should be made hardyer and more bold to confesse our fayth not regardinge any daunger or peryll that mighte come to vs therby and that we should constantly withstand all the assaultes and tentations of the deuyll the worlde and the fleshe and neyther shrinke for feare or geue ouer for paine nor cease for shame bu with pacience and continuaunce keping our promise bearinge our crosse not yelding to our enemy should with sure hope looke for the crowne of righteousnes which god wyll geue to all them that loue hys comminge These Godlye effectes be taught and sygnyfyed vnto vs by the matter of this sacrament and by the other ceremonies which be vsed in the ministracion of it The matter of it is y e holy Chrisme which is mingled and made of two thinges oyle Oliue and balme By the oyle oliue is signifyed the infusion of grace and the feruent zeale charitie towardes the maintenaunce of Chrystes faith wherwith he is indued that is confirmed By the balme is signified the swetenes of gods holy spirit wherwith Christ doth allure vs and draweth vs to his seruice also wherby we are made a good and swete sauour to God replenyshed with the fruite of righteousnes to the glory and praise of god and to the good example edifying of our neighbour With this holy Chrisme the man or chyld is anointed in his foreheade by the impositioÌ„ of the bishops haÌ„des with the signe of the crosse By the imposition of handes is signified the strength of the holy ghost wherewyth we be indued in our Confirmation to thintent we might be able to stand in our faith to abouÌ„d in hope and to grow in charity in good workes And the crosse is signed in our forehead that we shoulde neuer be ashamed of oure Lorde Iesus Christ nor of our religion but should stedfastlye resist the tentations of the deuill and ouercome with pacieÌ„ce the troubles of this world alwaies glorying in the crosse of Christ and laboringe to come to the felowship of his passions that so we might be partakers of his glorious resurrectioÌ„ After confirmation the party confirmed hath a blow of the cheke geuen him by the bishop to the intent he shoulde know and remember that hys religion and profession is mekely and gladlye to suffer the shame rebuke and tribulation of the world for the name of Christ and for righteousnes sake without grudging against God or reuenging of his owne quarel and so in peace and patience to possesse his soule Therfore I beseche you brethren doe not neglect this holsome profitable sacrament but diligently consyder what ayde and what grace is geuen vnto you in it if by your necgligence fal ye haue lost that grace for a great part yet it may be recouered agayne not by a newe Confirmation which may not be iterate but by your inward conuersion faythfull penaunce and after ye bee risen and haue recouered your strength agayne than take better hede and do not make heauye nor dryue not away the holy ghost from you who flieth alwaies from fained ypocrisy wil not dwel in that body that is subiect and seruaunt to synne And lyke wise be you carefull and diligente to haue youre children confirmed in this grace to be indued with these excellent giftes of the holye ghoste by receiuing this holy sacrament in the catholik churche and specially they whose chyldren were baptysed of heretykes in the tyme of any scisme and out of the catholike Churche For although they did than receiue the sacrament of baptisme whiche may not be ministred to them again lest we should shew our selues to crucifye Christe aâ—gaine yet they did not than and there receiue the grace of baptysme beinge oute of the Churche but may nowe receiue the grace whiche they lacked before and be reconciled to god and be made members of his holy catholike Churche and so in tyme be admitted to receiue the blessed bodye and bloud of our Lord Iesus Christe Whiche thinges yf you procure for them and bothe they and you stand stedfastly in that same grace to your lyues end ye may perfytly trust to atteyne that glory which shal be reueled and geuen to all Gods electe people in the last day by the merites of our sauiour Christ to whom with the father and the holy ghost be al honour and prayse for euermore Amen ¶ Of the seuen gyftes of the holy ghost geuen in the Sacrament of Confirmation Ser. vi WHeras it is declared vnto you good people that in the SacrameÌ„t of Confirmation the holy ghost is geueÌ„ to him that is confirmed not for the making of him a new man or the childe of God and the inherytour of the kingdom of heaueÌ„ for which purpose he was geuen before in baptisme but to coÌ„firme him in that grace he hath receyued and to ayde him in hys spirituall battayle wyth his ghostlye enemyes and to defende hym in his conflictes and to comforte hym in hys trauayle and to bee his tutour in kepinge him from fallinge and to make him stronge able to resyst and ouercome his enemies all whiche thynges the holye ghoste worketh in the hart of the partye confirmed by induing him with his vii principal giftes therfore I intende God wyllinge at thys time to declare vnto you which be those seuen giftes and how they be vsed to auoyd the suggestions and assaultes of the deuyll These seuen giftes be set forth by the prophet Esai where he saith of our sauiour Christ that there shall a rodde or branche spring forth of the roote of Iesse and a floure shall ascende from that roote and the spirite of god shall rest vppon him the spirit of wysedome and vnderstanding the spirite of counsell and strengthe the spirit of knowledge and pitie and the spirit of the feare of god shal replenish him Which seuen giftes do not onely rest vpoÌ„ Christ as maÌ„ being the hed of his mistical body the churche but also vpon euery one of vs that be made meÌ„bers of the same body the holy ghost dwelleth in his soule that hath these giftes alwayes defendeth hym froÌ„ his enemies wheÌ„ he loseth or quencheth them by yeldinge to his enemye than the holye ghoste withdraweth his gracious preseÌ„ce from him tyl he by penaunce and prayer recouer them againe And these giftes after the maner of holye scripture be termed called by the name of spirytes not that
made cleane from all vncleannes of bodye and soule that in cleane lyfe he myghte performe the holye worke of God which is also a lesson to the people and to put away noughty thoughtes out of theyr hartes leaste God offended wyth theyr synfull thoughtes doo turne hys face awaye from theyr oblations and prayers And as the Prieste before exhorted the people secretlye to prayer so doth he praye secretlye hym self with muche deuotion that theyr common Sacrifices maye be acceptable to God for them and that it woulde please almyghtye God to graunt that the influence of hys grace myghte discende and sanctifie the oblations that when they be sanctifyed and receyued the heauenlye vertue and effectes of the blessed Sacrifices maye take place in the hartes of them for whom they be offered To whiche prayer when the people hathe consented saying Amen the Priest saluteth the people and wisheth well to theym and they to him agayn and he exhorteth them to lift vp their hartes to God and so to prepare theyr hartes to the Sacrifice of thankes whiche they by theyr holle consent promise to do Therefore I beseche all you good people to take heede to your promise and be ashamed to be founde lyers in the presence of God specially in the tyme of the terrible sacrifices Put away all carnall and worldlye thoughtes and thynke vpon nothynge but vpon that ye praye For the Priest in this preface of the Masse before the canonicall prayer dothe exhorte the people to lyfte vp theyr hartes to God whyche they aunswer they doo to admonish them that they ought to thynke vpon nothing but vpon God Shut the doore of your hartes agaynst the deuyll and let it be open onelye to God and let not Gods enemye enter in the tyme of prayer For thys is the subtyle crafte of the deuyll to call oure myndes from God and so to make voyde oure prayers that we shoulde haue one thyng in oure mouthe and an other thyng in our harte where as God oughte to bee prayed vnto not wyth the onely sounde of the voyce but wyth a pure intent and a vigilant mynde earnestlye thynking vppon that he prayeth For no man can woorthelye geue thankes to God that hathe not hys harte lyfted vp to God And because the true honour and woorshyppynge of God standeth in thys moste of all that oure soule be not vnthankfull to hym therefore in the moste true and syngulare Sacrifice we are admonished to geue thankes to our Lorde God whych is moste seeminge and right we shoulde doo seyng he canne not be called thankefull that ascrybeth to hym selfe that is geuen to him of God And then the priest begynneth the Eucharisticall Sacrifice of geuing thankes as a publike persone in the name of all the Churche before the consecration folowinge the example of Christe who in hys laste Supper gaue thankes to God the father and than blessed and distributed hys body and blood to hys disciples In thys geuyng of thankes by Christe oure Lorde for whose merites they be onelye acceptable he prayeth to be ioyned and associate with the Angels and Archangels and all the whole army of the blessed spirites in heauen who than doo assist the Priest and be present there in the honour of hym that is offered praysinge honoring and adouringe the Maiestye of almyghtye God and with them singeth the Hymne of the Angels and Euangelistes geuyng honour glory and benediction to the Lorde God of hostes vsing also the same woordes of prayse that the chyldren and the people of the Iewes vsed in praysing Christ when he came ryding to Hierusalem as a kyng and yet humblye vpon an Asse not to take vpon him the kyngdome and pompe of the worlde but with hys passion and deathe to redeme the worlde The rest of the Masse that foloweth is that parte whyche is called the Canon whyche is spoken in silence to declare vnto vs the heauynes of Christes passion and that the priest may the better conuert and set hys holle mynde and attention vpon the woorke of GOD and the woordes of his prayer and consecration And he vseth verye fewe ceremonies sauing onely certayne crosses vpon the hoste partelye to moue the people that stande by to consider the passion and partlye to declare that our redemption was wrought by the voluntary wyl of God the father that gaue hys Sonne for vs and also by the wyll of the Sonne that hauynge suche power of his owne soule that no man coulde take it from hym yet offered hym selfe by the holye Ghoste a cleane Sacrifice to God to purify our hartes from synne In thys Canon all inuocations all prayers and petitions be made and directed to God the father for his Soune Iesus Christes sake oure Lorde and be made to no creature neyther in heauen nor in earth but to hym and in it be expresselye declared what wee offer to hym for whom wee offer wyth whom wee offer and to what ende we offer The thing that we offer to God is Christ him selfe nothyng haue we that is perfite and pure to offer to God but Christe that is geuen vnto vs for that purpose whom we doo not nowe offer in figure as the Iewes dyd in the olde law but in verye truthe and yet in a Sacrament For what is more meete to be offered for man then the fleshe of man and what fleshe is so acceptable as the fleshe of oure Sacrifice beynge the bodye of oure priest For Christ remayneth one God wyth him to whom we offer and hath made him selfe one with theym for whom wee offer and he is one wyth vs that doo offer and he is the one and the selfe same thing that is offered So that our externall Sacrifice that perteyne nowe to the newe Testament is the innocent Lambe of God that taketh away the sinnes of the worlde which Sacrifice lyeth vpon the Aultare and is offered nowe of the priestes wythout shedding of hys bloode and is the holye breade of eternall life and the cup of euerlasting saluation Secondlye because Christe sufferynge hys passion offered hys bodye and bloude for the holle Churche bothe those that were alyue and those that were deade therefore the Church renewynge in misterie Christes passion offereth lykewyse the same body and bloode for the holle churche bothe for the quycke and the deade and that in speciall woordes Fyrste generallye for the holle Catholyke Churche of Christe secludinge all those that be oute of the Churche for no manne offereth the bodye of Christe but for them whiche be the members of Christe and then particularly for the Gouerners of the Churche and of common wealthes as for the Popes holynesse the Successour of Saynt Peter to whom Christe dydde commytte the cure and charge of hys vniuersall Churche throughoute the worlde for Byshoppes for Kinges and Princes and in especiall for suche as the Minister anye waye is bounde to praye and
through out the world in the communion wherof as members of the same church to whoÌ„ onelye saluation is promised and prepared see that ye requyre the sayd Priests or Priest if there be but one to praye ouer you and to aueyle you in the name of the blessed Trinitie And doo not differre this till the vehemencie of your sickenes decaye your speache and memorie as it is done amonges many which peruersely vse the Priestes of the church as they vse theyr corporal phisicians neuer sendinge for theym but in the extremes when they can doo them leste good But seyng Sainte Iames willeth the sicke persone to call or send for the priest let him doo that before his will his senses his memorie and vnderstanding doo faile him when he is able to ioyne with the priest in prayer and to protest the faith and trust he hath in atteining the grace â—ffecte of this sacrament to thintent he being inwardly armed and strengthened with the same in token whereof hee is than anoynted outwardlye with the sacramentall Oyle myghte the better withstande the force of the deuill and all hys deceitefull tentations who is than more busye as it were in the extreme conflict to ouerthrow the souldiour of Christ. And then no doubt of it almightye God who is true and faythfull of hys promise will worke the effectes of grace wherof S. Iames here speaketh in that sicke person as his godly wisdome shall see moste expedient for the soule health of that person specially if he than with humilitie meekenes and gladnes of harte with a full hope and confidence in Gods mercy do geue and yeld vp his bodye and soule with all the powers of the same vnto his Lorde god his creatour redemer to be healed and ordered according to his good wil by the meane of his holy sacramentes which he hath ordeined to be to vs as spirituall medicines wherby the merites of his most blessed death and passion be ordinarylye applyed to our commoditie And he that shal doo thus maye cherefullye and wyth gladnesse of mynde departe thys wretched world with assurance and ful trust to atteyne firste the promises of grace annexed to the worthye and frutefull receyuing of hys holy Sacramentes and in the ende to atteyne the crowne of glorye and lyfe euerlastyng whyche Christ our Lord hath promised to all them that shall loue and long for hys commyng whych he graunt to vs all to whom wyth the father and the holye ghost three persons and one God beall glorye honour world wythout end Amen ¶ Imprynted at London by Robert Caly within the precinct of Christes Hospitall The .x. of February M.D.LVIII Cum priuilegio ad imprimendum solum CoÌ„cilium generale FloreÌ„tinuÌ„ Iob. vii i. Tim. i. ii Cor â–ª x â–ª Chrisost. hom v. in Mat. op imperf Hugo vic de sacra li. i. part ix cap. ii Tertull. de resur carnis Hugo viâ— li. i. part iâ— cap. iii. August in Psal lxxiii i. Cor. iii August in IoaÌ„ trac v. Aug. contra faustuÌ„ lib. xix cap. xi Mat. xxviii Math. xix Ambros. ad Ro. vi i. Pet. iii. i. Cor. x. Ephe. v. Aug. trac lxxx Ambros. de spuÌ„s lib i. cap. vi De Sacrament lib. i cap. v. Aug. lib. iii coÌ„tra pela ii epist. cap. iii. Zacha. xiii i. Cor. vi Rom. viii Rom. vii Titus iii. Chrysost. ho. ad baptiâ—â—ndos Coloss. i. Iacob â— Rom. viii Gala iii. Basilius de baptismo Coloss. iii. Ephe â–ª iiii i. Peter ii Rom. viii Tiâ—us iii. Rom. viii August lib. i â–ª cont Iuliaâ—um Marke â—vi Actes ii Iohn iii. Actes viii Actes x. Chryso in loaÌ„ hom â–ª xâ—iiii Aug. tract xiii super IoaÌ„nem Ioâ—n iii. Rom. v. Aug lib. iiii de baptismo cap. xxii â–ª Aug. lib. xii de ciui cap. vii Bernard Serm. de Innocentibus Hug. vict De Sacra Lib ii par vi cap. vii Thom. Aquin part iii. q. lvii IdeÌ„ part iii. que lx â–ª lxvi Dionisius Ateop Hier. eccl cap. ii Cypri li. i. epist. xii Marke i. Marke x. Aug. de temp sâ—r cxvi Aug. epist. cv De simbolo lâ— â–ª i. ca. i. Contra â—â—lianuÌ„ lib. i. cap. ii Aug. de eccles dog ca. xxxi Ioan. xii Luc. xi Ephes. iiii Exod. xx i. Cor. x. Exod. xii Mark viii Ezech. ix Aug. in Psal. xxx i. Cor. i. ii Corin. ii Rom. â— Mat. xi Origen hom vi iâ—a EzechieleÌ„ â–ª Marc. vii Ambros. lib. i. de Sacra cap. i. Rom. xii ii Cor. ii Col. iiii Tertul. corona milit Chrys. ho. vi ad coll Aug. simbolo li. iii. cap. i. Marc. â—vi Ambros. lib. i. de Sacra cap. i. Aug. ad BonifaciuÌ„ de baptismo Tertul. de resur carnis Eusebius Emis orat de corp sang Rom. vi Gregorius li. i. epis xli Gregorius vbi supra Aug. in Ioan. tract â–ª xxxiii Ambros. de Sacra Lib. i. cap. vii Ambros. de iis quâ— mist. initiâ— antur cap. vii Math. â—â— Maâ— xxv Aug. de simbolo lib. iiii ca. i. Iohn xv Act. ii Luc. xxiiii â–ª Act. viii Act. xix Basilius de spiritu S. cap. xxvii â–ª Dionisius Arâ—opag câ—p iiii 〈◊〉 iii. Aug. de 〈…〉 xv cap. â—xâ—i Mâ—th iiii i. 〈◊〉 ii Galaâ— v. Melchiâ—des papâ— epist. decretali Iohn xiii 〈◊〉 â–ª xvii Luke ix Mat â–ª â—iiii Luke xxii Mat. xxvi 〈◊〉 xxvi Bernard Ser. de diligendo deâ— ii Tim iiiâ— â–ª Philip. i. Act. v. Aug. de eccle dogmat â–ª ca. lii Esay xi Greg. super Ezechiel hom â—â—x i. Cor. x â–ª Eccles. x. Esay xiiii Gene. iiii Aug. ser. domini in moÌ„â—â— li. i. Proâ— ix i. Iohn iiii Eccles. ii Bernardus Ser. de sep tem donis Eccl. xxvii Rom. â—i Mâ—t. v. Aug. Ser. domâ—ni in moÌ„te li. ii â–ª Aug. de Ser. domini in moÌ„te lib. ii Mat. xxv Psal. xxxiii Eccle. vii Coloss. i. i. Cor. xv Pro. xxviii i. Tim. vi Eâ—ech xvi Iacob iii. Grego in canti cap. i Cypria de duplicâ— martirio Chryso in Mat. hom lxxâ—iii â–ª Eusebius Emesenus orat de corpo saÌ„g Mat. xxvi Mark â—iiii Luke xxii i. Cor. xi Ambâ— de Sacraâ—â—â— â–ª iiii cap. 〈◊〉 Emes ora de corpo sangu Ireneus lib iiii cap. xxxiiii Chrysost. in Mâ—t ho. lxxxiii Bernardus serm in cena domini Chrysost. de prodit Iudae In .ii. tim i. hom ii In Math. ho. lxxxiii Aug. de trinit lib. iii. cap. iiii Hesichius in leuit lib vi ca â–ª xxii Chrysost. hom xvii in Math. IoaÌ„ vi Theophi in Marke cap. xiiii Epipha in Ancoraâ—u Aug. in li. senten prospe Hylarius pontif Cyrillus in IoaÌ„ lib. x. cap. xiii Cypri li. i. epist. vi i. Cor. xi Aug. in lib. senten prospe Chrysost. in Mat. ho. lxxxiii Origenes in psalme xxxviii Theophi in capi x. ad Hebre. Ambros. offic lib. i. cap. xlviii Heb. ix Nazianzenus orat de pascha Bernardus serm de cena domini Cypri ser. de cena â–ª Chryso de sacerdotio lib. iii. Chrysost. in Mat. ho lxxxiii
then could not a man be sure of whō to receyue and should alwayes be in doubte of the vertue of that he receyueth which no man maye be And althoughe the true Sacramentes of Christ may be ministred and receiued out of the Catholike Churche among heretickes and scismatikes yet they can not be profitable to the receyuers vntill they come agayne to the vnity of Christes Catholike Church Wherefore good people let euery man and woman that desyreth to bee made holle from hys synne or to bee preserued or sanctifyed by Christe and to be pertaker of hys blessed passion prepare hymselfe wyth all reuerence and humblenesse of harte to receyue these most holye Sacramentes in suche fourme and for suche purpose and intent as oure Sauioure Christe and hys blessed Spowse the holye Catholyke Church haue appoynted and ordeyned seynge that otherwyse to mysorder and abuse theym or wyllfullye to denye or refuse theym is to denye or refuse Christe that made theym oute of whose bloodye syde they came foorthe and also to denye or refuse the benefyttes of hys death and passion which by them be applyed and be brought into our soules As the reuerent and worthy vsing of them is the meane to grace and saluation so the misusing or contempt of theym is heynous and detestable sacrilege because with out them no religion can be perfyt whiche perfitnes euery man is bounden to procure with al his diligence duringe the time of this present life that at thend therof he might enioye lyfe euerlastinge to the whiche he brynge vs all who hath so derelye boughte it for vs to whom be all honour prayse and glorye worlde without end Amen ⸫ ¶ Of Baptisme Sermo secundus BEcause the holye Sacrament of Baptisme is the firste gate or entrye into the Churche of Christ and the grounde of all the other sacramentes whych can not be geuen to anye but to suche as be baptised before therfore good people I shall now begyn wyth Baptisme and declare vnto you what ye ought to thinke of it and what fruit ye receyue by it Firste it is to be knowen that oure Sauiour Christ did institute and ordeine this sacrament when after his resurrection appearynge to hys disciples he sayde to them All power in heauen and in earthe is geuen vnto me go ye therefore and teache all nations and people baptising them in the name of the father and of the sonne and of the holye ghost and teaching them to keepe and obserue all thinges which I haue cōmaunded you and I am with you alwayes to the worldes end By whyche wordes of our Sauiour Christ we learne that power is geuen onely to him to institute and ordeine sacramentes which the churche receyuing of him and of his spirite doth faithfully delyuer vnto vs to be obserued and vsed And also wee learne that the forme and maner of baptisynge is to do as he commaunded and in so doyng to saye these wordes I baptise the in the name of the father and of the sonne and of the holy ghost And we learne also that Christ doth by his promyse assist the doyng of his minister and woorketh the same effectes by Baptisme when it is duely ministred of a man as if he did minister it himself And last of al we learne that Baptisme is not an ydle ceremonie but that euerye person which is baptised and beyng of age and discretion oughte to bee taughte before the faythe of Christe and to beleue the same and than after Baptisme ought diligētly to obserue and keepe all thinges whych Christe hathe commaunded And if they that be baptised be infants or other wyse can not beleue themselues lacking the vse of theyr reason seyng our Sauiour Christ sayd that children perteyne to the kyngdome of heauen and the doore into the kingdome of heauen is baptisme at which doore no person can enter in ordinarily but such as be borne agayne of the water and the holy ghost therfore suche be offered to be baptised in the fayth of the church and in receyuing Baptisme they are made faythfull by the sacrament of fayth but of thys thyng I shall God wyllinge speake more an other tyme. Secondarilye it is to be vnderstanded that Baptisme oughte to be ministred in water as Christ hath ordeined and in no other licour and that is because Baptisme is a sacrament of necessitie and water is a cōmon element throughout the whole world and therfore it is ordeined to be ministred in water that no man might excuse hymselfe for lacke of matter and so come in daūger of dampnation for lack of Baptisme And also it is ordeyned to be in water for sygnification of theffect that men mighte learne in this Sacrament as they do in all other by the propertie of the element what is the vertue and effect of the same that lyke as water washeth awaye the spottes of the body so baptisme wassheth awaye the sinnes of the soule and also because the generall floode in the time of Noe and the red sea through whiche Moyses and all the people of Israell went and thereby escaped the daunger of king Pharao that persecuted theim were figures of baptisme therefore it is ordeyned to be in water that the truthe myght agree with the figure and gods people might be nowe saued from the deuyll and drowning in deadlye sinne by the water of regeneration ioyned wyth the worde of lyfe as Noe and his chyldren were saued by the water of the floode hys ship and as Moyses wyth Gods people were saued from the sword of Pharao by the water of the red sea and the cloude Yet the grace that is ministred in the water procedeth not from the nature of the water which without the worde of God is but onely water styll but it procedeth from the presence of the holy ghost that descendeth vpon the water and doth consecrate the water and by it doth washe and purifye the soule Thyrdlye it is to be knowen that a man by the vertue and efficacie of Baptisme truelye ministred and receyued is washed from all kynde of synne indued wyth Gods holye spirite appareled wyth Christe and hys ryghtwysnesse and is made with Christ an inheritour of the kyngdome of heauen First baptisme washeth away all synnes in thoughtes in wordes and in deedes both oryginall synne and actual or personall sinne which be done either of ignoraunce or knowledge both the sinne it self and the giltynes therof and also the eternal payne in hell due for the same as the prophet sayth In that day of Christ there shall be a fountaine set open to the house of Iacob and to all the inhabitauntes of Hierusalem for the washinge away of sinnes And Saint Paul sayth to the Corinthians that they were greate and haynous sinners but now they be washed they be sanctifyed they be iustified in the name of oure Lorde Iesus Christ and in the spirite of our God and that there is no dampnation
lyfe For when our sauioure Christe was dead vpon the crosse and his syde was perced with a speare there came foorth of it water and bloude where vpon he fourmed and buylded his spouse the churche For by the water he geueth to vs oure beynge because by it wee are brought to be christen menne and by the bloude he geueth to vs oure lyfe because by it wee are nouryshed and fedde and preserued to contynue christen men For by eating of him whiche is eternall lyfe we are suâ—e that he geueth to vs the same thynge that he is him selfe whyche is lyfe whiche of our selues we hadde not before It is not geuen to repayre the ruyne and decayes of this temporall lyfe whiche lyke a vapour continueth but a whyle but to repayre the decay of our spirituall lyfe in Chryste and to geue vnto our soules eternall lyfe and to bringe vs thither agayne from whence wee toke oure beginninge Thys decaye of our spirituall lyfe is susteyned by consentinge to sinne and like as he that hath a wounde wyl seke for a medicyne euen so when we are in sinne we may haue thys heauenly and honorable Sacrament for a medicyne I meane not of him that lyeth dead in his soule by deadly sinne for as no man geueth corporall meate to hym that is deade in bodye so this spirituall meate of Christes body and bloude may not bee geuen to hym that is spirituallye deade in hys soule by deadly sinne for than he receiueth it vnworthely to his further iudgemeÌ„t and condemnation being gilty as Iudas was of the bodye and bloode of Christ. Therefore if the wounde of synne be so great that this sacrament can not then be worthely receiued let him then go to penaunce and by that medicine procure himself to be restored to lyfe againe For no doubt of it he receiueth thys blessed sacrament vnwoorthely that receiueth it at that time when he shoulde doo penaunce But if his sinnes be but venial and suche as this mortall and frayle lyfe can not be passed ouer wythout them then let him not forbeare the holsome medicine of this sacrament whiche is profitable to the life and health of the holl man beyng both a medicine to heale infirmities and a sacrifice to purge iniquities And because a man doth dayly offende and so decayeth in his spirituall lyfe therfore ought he often to receiue thys spiritual medicine which is called our daylye breade and therby to recouer that healthe and strengthe he had lost before For as Adam Eue contrary to Gods coÌ„maundement by eating of the fruite of the tree which was forbidden them were made mortall and subiect to death both of bodye and soule euen so euerye Christen man and woman accordyng to Christes commaundement by the worthye eating of the body and blood of Christ who is the true 〈◊〉 and the tree of life is made immortall and hathe a pledge of eternall lyfe both of body and soule And if god preserued the temporall lyfe of the people of Israel forty yeres in wildernes without any bread of sowen corn but with Manna that came from aboue howe much more will God preserue our spirituall lyfe in this worlde with the heauenlye breade of hys own flesh which was made of the blessed virgins pure substance without the sede of maÌ„ For this meate is the streÌ„gth of our soule the synewes of our minde the knot of our trust the foundation of our hope our health our light our lyfe if we depart out of this life armed with the strengthe of this meate we shall ascende to the heauenlye palace of God with great trust and boldnes and as it were apparelled with a cote of golde The figure of this meate which was the blood of the paschall lambe by the vertue of this blood which it figured did purge the synne of the people and saued them from the sword of the angel and if the figure hath such strength and was so soueraigne medicine against deathe what shall we think of the truth which is the health of our soules whereby our soules be washed they be adourned they be kindled they are made clearer then the fyre and brighter than golde For as a man bieth his seruant with gold and also anourneth him with golde lykewise so Christe hathe bought vs with his precious blood and doth anourne vs and apparelleth vs wyth the same blood which is not now sprinkled vpon vs outwardly and washed away againe as the bloode of the sacrifices of the old testament was but it entreth into our soules and maketh them spiritually clene and strong and worketh in them an vnspeakable beutie so that this heauenly foode is a protection and safegarde for vs in al the pilgrimage of this life and a safe conduite for our free passage out of thys wycked worlde and a strong vitale making vs able to endure the painful iorney to the kingdome of heauen And more ouer the worthy receiuer is inwardlye lyghtned and sanctified for as they did crucifie hym and put him to death were darkned and blynded by him so we that worthely receiue him be lightned and oure eyes be opened to knowe hym For the fleshe of Christe to that effect hath marueylous and vnspeakeable vertue as appeared in hys two disciples that knewe hym in the breakyng of the heaueÌ„ly bread And this vertue hath Christes body not in that it is a creature of God and the bodye of man but in that it is the bodye of God vnited to the Godhead of Christ in vnitye of persone and beynge sanctified it selfe by the vertue of Christes diuinitie ioyned to it it is able thereby to worke sanctification in them that worthely receyue it beyng made by the mistical prayer a body not onely holy and sanctified in it selfe but also sanctifyeng them that receyue it with a pure minde And as by drinking of common wyne a mans mynde is refreshed and hys heauynes dryuen awaye so by the eatyng and drynkyng of Christes bodye and bloode in the Sacrament the remembraunce of the olde man and the heauynes that for hys worldlye conuersation synfull life greued a mans hart is put away his godly affection is made dronken with spiritual wisdome and the knowledge of God is indued with gladnes for the remission of his sinnes and is no more combered wyth the cares of the world nor the feare of death Thus haue I declared vnto you certein godly effectes which this heauenlye meate of Christes bodie and blood woorketh inwardlye in the soule of the worthy receiuer which effectes and a great manye mo bee set foorthe at large in the bokes of the holy fathers of the catholik church and as I haue shortlye touched those that perteine to the soule so shall I God wyllyng wyth like shortnes touche those that God worketh by the worthy receiuing of this Sacrament in the bodye of man For as the spirituall disease 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
to receyue him as â—he Centurio said that he was not woorthye that Christ shoulde enter into his house yet at lest resort to this Sacrifice and with fayth and deuotion receyue Christ spiritually and geuyng thankes for all hys gyftes commit your selues hollye to the custodye and tuition of almyghtye god who is alwaies ready to shew vs mercy for Christes sake to whoÌ„ with the father and the holye ghost be all honour prayse and glory worlde wythout end Amen ⸫ ¶ Of the necessitie and commoditie of Penaunce in general Serm. xiiii OUr Lorde and Sauioure Iesus Christe whyche came into thys worlde too call and saue synners dealynge patientlye with them not wyllyng anye man to peryshe but all men to bee conuerted and turned too hym by Penaunce after that Iohn Baptiste whom God sent before his face to prepare hys way by preaching of Penaunce was apprehended and cast into prison than I say our Sauioure Christe began to preache the gospell of hys grace and glorye after thys forme sayinge Do penaunce for the kyngdome of heauen draweth nere teaching vs bothe by hys woorde and deede and lyke as Iohn Baptiste goeth before whose ministery was to preach Penaunce and Iesus commeth after by whose death we haue redemption and remission of synne euen so in the harte of euerye synner the effecte of Iohns preachynge whyche is true and vnfayned Penaunce must go before that theffect of Christes passion which is grace mercie and remission of synnes maye come after And as this doctrine of penaunce was first of all other taught by our Sauiour hymselfe and by Iohn hys moste holye Prophet as a thynge most necessarye for the instruction and saluation of all men euen so hys holye Apostles in the beginning of theyr preachynge obserued the same matter and forme of doctrine as Sainte Peter in his first Sermon made at Hierusalem in the day of Pentecost when he had opened the worke of the holye Ghoste in the gifte of tounges and thereby tooke occasion to sette foorthe the mysterye of Iesus Christe at the last ende his doctrine to the people whyche were smitten wyth compunction of hart by his woordes was thys Doo penaunce and be euerye one of you baptised in the name of Iesus Christe for the remission of your sinnes and ye shall receiue the gift of the holye Ghoste And in hys next Sermon wrytten in the thyrde chapter of the Actes hee taughte the same doctrine in these woordes Doo you therefore penaunce and bee conuerted that your sinnes maye bee taken awaye Saynte Paule also calleth the doctrine of Penaunce the foundation of all other doctrines in the harte of a godlye man out of whych doo spryng suche other vertues as brynge a man to the perfection of a Christen lyfe Lykewyse Saynt Iohn Euangelist began wyth the same doctrine of Penaunce writynge in hys Reuelation to the seuen Churches that were in Asia sayinge thus to the church of Ephesus in the person of Christ Remember from whence thou haste fallen and doo penaâ—nce and do the first woorkes or els I shal câ—me to thee soone and shall remoue thy candlesticke from his place excepte thou doo penaunce And thys doctrine also dydde all the other Apostles fyrst and principallye set foorth to all them that receyued the fayth of Christe as most necessary for theyr saluation beyng taught and commaunded so to do by our Sauiour Christe hym selfe when before hys Ascencion hee opened to them theyr wyttes and vnderstandinges to vnderstande the Scriptures saying to them that it was so written that Christe so shoulde suffer and ryse from deathe the thyrde daye and that penaunce shoulde bee preached in hys name and remission of synne throughout al people beginning at Hierusalem For which cause and consideration I as a minister of our sauiour Christ to whom he hath committed the woord and ministerie of reconciliation vsynge as it were hys embassage to exhort you to be reconciled to him intendynge to teache you at thys tyme what thynges to doo for the sauynge of your soules and the atteynynge of euerlastynge lyfe haue thought it most expedient for satisfyeng of my dutie in folowynge the example and commaundement of our mayster Christ and his Apostles and for your erudition to be taught the streight pathe and hye beaten waye for our Christen religion to speake of penaunce and fyrste to declare the necessitie and commoditie of the same and than in order the partes of it and how to do it in suche maner as it maye be acceptable to almightye God and a meane to atteyne hys mercye and remission of synne Fyrst of al consider you good people that penaunce is a gift of God as the scripture saythe God hath geuen and graunted penaunce to the Gentiles for lyfe and saluation And it is God that standeth at the doore of our hart and knocketh by whose inspiration wee haue the begynnyng of our conuersion wythoute whom we be not able and sufficient of oure selues as of oure selues to thinke any good thought Thys gyfte of penaunce is a perfite and merueylous greate gift beyng as Saynte Chrisostome saythe the mother of mercy wherby as the wisemaÌ„ sayth God dothe dyssimule the synnes of men for penaunce that is to saye God of hys mere mercye and fatherly affection doth beare with the syns of men and differreth to auenge and punysh theÌ„ iustly according to theyr desertes patiently looking for their conuersion and penaunce by meanes wherof he might remit theyr offences delyuer them from manye daungers geue vnto theÌ„ plenty of grace and conduct them to the fruitioÌ„ of his glory For if God should by and by punish al offâ—dours neither Zacheus should haue had space to haue done penaunce nor yet s. Mathew nor many other beyng taken awaye to eternall deathe before the tyme of theyr penaunce But our most mecke father calling euerys one to penaunce dothe abyde and tarye for vs which pacience who so euer abuseth and contemneth by remayning still in his former synnes according to the hardnesse and obstinacie of his own hart dothe store vp to himselfe Gods indignation in the daye of Gods anger and iuste iudgement when he shall render to euerye one according to his woorkes And as he saith himselfe except in very deede we do penaunce we shall all peryshe and bee condempned whereby we vnderstande howe profitable and necessarye a medicine penaunce is without the whiche sinnes be not remitted to them that haue the vse of theyr vnderstanding and reason The Serpent in Paradise moued Eue to sinne penaunce loosed her again and from thence came good and euyll to manne Our father Adam was expulsed oute of Paradise for synne and we and all other that be hys children be called thyther agayne by penaunce For penaunce openeth that sinne hath shut and the mercyfull goodnes of God doth call vs thyther agayne from whence his anger hathe cast vs out What a great power
dyuers kyndes of medycines and knowyng that thou arte not able to bye them all yet bye me one or twoo of the best of them and least woorthe and the rest I shall fynde of myne owne coste freely euen so almightye God saythe to vs. Geue me thy confession and the teares of penaunce and the reste shall I fynde of my gentlenesse and free gyfte God geueth mercye and healthe and the sinner geueth the confession of hys synnes whyche was geuen him before to geue A small thynge but yet that he is able to geue as Dauid sayde I knowledge and confesse myne iniquitie But on the other syde Howe manye synners bee there that lyue carelesse that robbe and steale and wyll not vnderstande that oppresse the wyddowes and fatherles that cyrcumuente the symple and lyue other wayes wretchedlye and yet will not recognyse and see the destruction and mischiefe that hangeth ouer theyr heades and in the meane tyme doo that euyll they lyke wyth boldenesse neyther mournynge nor weepynge nor confessynge theyr faultes Howe canne these menne bee saued not acknowledgynge theyr synnes nor hauynge the iudgement of GOD before theyr eyes Yet blessed Dauid made playne confession sayinge for I knowledge my synne and it is alwayes in my sighte He forgatte it not althoughe it was forgeuen but hadde the adulterye and murther whych he committed painted in his conscience as in an Image and euerye daye he sawe the corruption of it and therefore sayde my sinne is alwaies in my sight Lorde I see it do not thou consider it I wryte it in my conscience Lorde put thou it out Thys is it that Esaias sayde If thou remember it God wyll forgette it if thou forgette it God wyll remember it for God saythe of hymselfe I am he that blotteth oute thyne iniquitie but be thou alwayes myndefull of it Why woulde GOD haue a manne alwayes to remember hys synne That hys mercye shoulde bee to the synner more thankefull and that he shoulde perceyue the better what God hathe forgeuen him He that alwayes remembreth the heape of hys synnes shal also remember the greatnes of Goddes mercyfull benefites Suche were the holye men in olde tyme they dydde not cal to theyr remembraunce theyr vertues but theyr synnes and dydde not as menne doo nowe forgette theyr synnes beynge desyrous to hyde theym and keepe them close and shewe foorthe to all menne theyr good dedes yf they haue done anye and boaste them selues of them But if thou haste done anye good keepe it secrete that thy Lord may see it and prayse thee for it For if thou boast thy self of any good dede thou haste receyued glorye of men If thou hast done euyll remember it that GOD myghte forgette it yf thou shall tell thy faultes thou haste made theym lesse but yf GOD shall tell theym and laye theym to thy charge hee shall encrease theym If thou bee ashamed to tell thy synnes to thy neyghboure then tell them daylye inwardlye in thy harte I doo not bydde thee tell them to thy neyghboure and fellowe seruaunt to the intent he shoulde vpbrayd thee with them and vtter theym agayne to thy confusion but tell theym to thy Lorde GOD that shall not vpbrayde thee wyth theym but heale them and take them cleane away Not for that GOD dothe not knowe theym seynge he knoweth all thing and was present when thou dyddest theym and knewe theym before they were done but for that hee woulde haue thee to knowe theym and by confessynge of theym to recognyse the greatnesse of Goddes mercye in pardonynge of them and so alwayes afterwarde warelye to auoide them and humblye to thanke hym Thys medycine is neyther costlye nor greeuous and yet restoreth a man parfitelye to hys former health For he that would haue his dysease healed and be brought into healthe let him put out of mynde all worldlye cares and wyth repentaunce go to GOD the Phisician and before hym poure foorthe hys warme teares and with muche diligence confesse hys synnes agaynst hymselfe and brynging stedfaste faythe wyth him let him truste and put his confidence in the arte and connyng of the Phisician what coste or griefe dothe thys merciefull Phisician requyre of vs Hee requyreth Contrition of harte compunction of minde confession of oure fall carefull and humble continuaunce and hee doth not onelye heale oure diseases but maketh vs rightwise men which were loden with sinne before What great mercy and excellent goodnes is thys when he that offended confesseth hys faulte and asketh forgeuenes is by and by pardoned and made ryghtwyse And for playne declaration hereof heare the Prophetes wordes Tell thou thyne iniquitie firste that thou mayest be iustified He sayth not onelye Tell thine iniquities but tell them first that is to saye tary not tyll they be layde to thy charge and thou reproued for them but preuent thou thyne accusoure and haue the first woorde and so thyne accusour shall be domme See the excellent mercye of this Iudge If a man shoulde doo so in worldlye iudgementes and should confesse before he were accused were the Iudge neuer so pytyfull yet he should haue sentence of deathe but suche is the clemencye of our mercyfull Iudge and the Phisitian of our soules that if we preuent our aduersarie the deuyll whiche at the last daye shall stande before oure face and in thys present life before iudgement fall to confession and preuenting all other be our owne accusours we shall prouoke oure Iudge to so great mercye that he wyll graunt vs not onelye to be deliuered from oure synnes but also to be accoumpted in the nomber of iust men For if Lamech which had no lawe wherevpon he mighte learne nor hearde no Prophet nor hadde no other admonition but euen by the iudgement which was geuen to him in nature beyng priuye to his noughtie murder confessed openlye agaynste him selfe that he hadde done and condempned him selfe what excuse can we haue that with all diligence wyll not shew our sores to the intent we might haue them parfitelye cured For there is no greater enemye to a mans synne than a mans own proper condempnation and confession of his synne ioyned wyth repentaunce and teares Whereof we may take an example of the theefe that was crucified with oure Sauiour Christe Whyche when he was suffering for hys owne crimes tooke no care of himselfe but opened hys sinnes to Christe For as his synnes didde make hym foule and vile so the confession of them opened Paradise to hym For no doubte of it if hee hadde confessed hys synnes here he shoulde haue beene compelled to haue confessed thē there where more payne and more shame shoulde haue followed And yet the shame if it bee well and truelye considered oughte rather to bee in the dooynge than in the confession of oure synnes for it is no shame to confesse to GOD but rather vertue and rightwysenesse for yf it were not vertue GOD woulde neuer haue promysed a
that geue and render good for euyll and be alwayes ready to profyte suche as hurte them The fyrste kynde of menne keepe peace the seconde maynteyne peace and the thyrde make peace and wynne the soules of other and therefore are compted happy and worthy to be called the chyldren of God that do the worke of Gods sonne that after they be recōciled them selues labour with all their power to reconcyle other to their heauenly father Many kyndes of almes there be and workes of mercy both corporall also spiritual But amōg thē al there is neuer one greater than freely euen frō the hart to remit that an other mā hath offended against vs. It is nothynge in a maner to loue hym that loueth vs and doth vs no harme for Infideles and all other men of nature wyll so dooe but to loue our enemies and to will to do good to thē that wyshe and do euyll to vs as muche as they can is the greatest perfection of a christen man And although the number of men for the moste part doth not come to that degree of perfection to loue and do good to their enemies whereunto euery Christen man ought with prayer and diligence to laboure and wrestle with hymselfe to come yet he can not be a good man that will not freely and hartely forgeue his enemy that ceaseth to be his enemy and is sory for that he hath done and humbly asketh hym forgeuenes For his synnes be holden styll and not remytted of God that will not forgeue his penitent neyghbour that he hath done against hym Therfore seyng in many thinges we offend al and the Angels of God be not yet commed that shall take away al offences out of the worlde it is not possible for peace to be kept euerywher in this world and God to bee pleased except hee that in anye thing doeth offend his neyghbour lay away his pride and submit himselfe and he that is offended laye awaye his obstinacie and be content to bee intreated for by these twoo meanes Gods peace shalbe kept without the whiche gods mercye can not be gotten and our offringes can not be accepted But hauing and vsing them rightwisnes peace and ioy in the holy Ghost shall remayne with vs and the kyngdome of God shall be within vs and we daylye in grace and feare shall woorke our owne saluation through Christ our Lorde to whom with the father and the holy ghost be all glory for euermore Amen ⸫ ¶ Of Satisfaction Serm. xxiii HAuynge declared vnto you heretofore good people the first two partes of penaunce whiche be Contrition Cōfession Nowe order requyreth that I shoulde declare at this tyme the thyrd part whiche is Satisfaction And firste of all it is to be knowen that when a Christen man or woman hath by consent of mynde or by worde or deede done any thyng that is deadly sinne thā hath he set him selfe in the state of dampnation is boūden to suffer euerlasting payne in hell because the rewarde or hyer of synne is eternall deathe vnder whiche payne God in the beginnyng and alwayes dydde forbidde sinne Likewise when a synner chaungeth his mynde forsakynge hys synne and taketh true repentaunce for the same and commeth to confession to a Priest if he may confesse and haue a Priest after that sorte and intent as is declared before than almighty God doth mercyfully forgeue him al the paines punishment that he had deserued and shoulde haue had in hell for his offences and setteth the synner agayne in the state of saluation And this doth almyghtye God euermore after the penitentes confession ordinarylye although he take not so muche and so great repentaunce for hys synne as he had pleasure in it nor althoughe he be not so long sory as he lay continued in sinne before For God hath not cōmaunded that synners shall take as muche repentaunce and be as longe sorye for their synnes as they tooke pleasure and continued in theyr synne For if he had done so ▪ the penitent synner could not haue been sure that he had had mercy and forgiuenes after his confession but shoulde rather haue been alwaies in doubt and feare of forgeuenes because he coulde not alwayes certaynly knowe that he had taken so muche and so long repentaunce as he had pleasure and taryed in his synne whiche feare and doubte of forgeuenes no synner commyng vnfeynedly to this sacrament maye haue at any tyme but when so euer a synner dooeth forsake his synnes and taketh repentaunce for it be it litle or muche and so cōmeth to confessiō than he knoweth is in suretie that he hath forgeuenes and is set againe in the state of saluation And although it be true that any quantitie of Contrition is sufficient to haue forgeuenesse of the paynes of hell due for synne yet the more he taketh the better he doeth And this forgeuenes of synne and eternall payne due for synne commeth by the vertue of Christes passion who hath made satisfaction vpon the crosse and redemed vs by his death from all iniquitie and is the sacrifice propiciatorye for the synnes of the holle worlde and hathe borne our synnes in his body vpon the tree by whose woundes we are made safe Therefore this is to bee surelye beleued that onely our Sauiour Christe by his painfull passion vpon the crosse is that satisfaction whiche deserueth remission of our sinnes and the abolyshyng of eternal death and dampnation whiche remission and deliuery no man is able to deserue by any thyng that he can do but onely the goodnes and humanitie of GOD our Sauioure in Christ not by the workes of rightwisnes which we haue done but by his own mercy hath wroughte brought to passe God of his greate mercie to all true penitentes forgeueth synne and yet of his iustice and truthe he leaueth not the sinnes of them whom he forgeueth vnpunished But all synnes of all men and women he punisheth either eternally in hell or temporally for a tyme that as in forgeuing appeareth his mercie so in correcting or auenging myght appeare his iustice For whiche cause consyderynge that God by the merites of Christe forgeueth to all that be truelye penitent and confessed all their synnes and also the paynes of hell due for the same and yet leaueth no synne vnpunyshed although it be remitted we may thereby certeinly know that euery synner although he hath receiued absolution and remission eyther hath suffered or remayneth yet styll bounden to suffer certein temporall payne accordynge to the nature and quantitie of his former faulte for that hee presumed to doe against Gods lawe and brake his promyse and professiō in baptisme And this temporall payne is oure debte whyche we are bounden to paye to God For as we are debters to almyghtie God for his manifolde benefytes bestowed vpon vs and so are bounden alwayes to thanke him to honoure hym and to offer to him the sacrifice of
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
be witnesseâ— of me in Hierusalâ—m and in al Iury and Samaria euen to the worldes end This promise he perfourmed vpon Whitsonday when the holy ghost came downe and rested vppon the Apostles in a visible signe as in fyerye tongues wherby we may vnderstaÌ„d that as the Apostles were coÌ„firmed immediatly by the holy ghost him self without the ministracion of any minister eueÌ„ so the same grace and strength is geuen by the sacrament of CoÌ„firmacion to vs all that be baptised before according to y e measure of gods gift Which thing is proued manifestly by the doinges of the Apostles For when they herd tell that the Samaritanes had receiued the word of god and were baptised by S. Philip they sent thither S. Peter and S. Iohn who when they came they praied for theÌ„ and layd their handes vpon them and they receiued the holy gost in a visible signe And an other time S. Paule baptised certeine men at Ephesus and when he had layd his handes vpon them they receiued the holy ghost and they spake with tongues and did prophecy By this imposition or laying of the Apostles hands vpon them is ment this Sacrament of Confirmacion by which the holy ghost is geuen of whoÌ„ they receiue increase of their former grace geuen in baptisme spiritual strength against all tentacions And this grace in the beginninge was geuen in visible signes of fyery tonges and they spake also miraculouslye in diuers tonges and they prophecied But when this visible signe did cease and appeared no more and yet the same grace was geuen that was geuen before than the fathers of the primatiue Churche and successours of the Apostles by the inspiracion of the holy ghost and by the tradicion of the very Apostles did minister this sacrament with the holy Chrisme so that the imposition of the byshops handes outwardly anointing the party baptised with the holy Chrisme vpon his forehead wyth the wordes therunto belonging is the sacrameÌ„t of Confirmation signifying and working in the soule of man the inwarde vnction of the holye ghost with the greater and further giftes of his manyfold grace The necessity of this sacrament of Confirmation is not of such importance as it is of baptisme For without baptisme if it may be had by any meanes it is vnpossible to bee saued But if a man or child after baptisme chauÌ„ce to dye in his innocency without deadly sinne his baptisme and regeneracion onely is sufficient to his saluation and his death is to hym a Confirmation because after death a man can sinne no more But if the childe or man do lyue after baptisme because he is than ledde into the wildernes of this worlde and there is tempted of the deuyll his ghostly enemy who goeth about lyke a ramping Lion seking whom he might deuour and also is tempted by the wicked worlde some times by the terrour of aduersitie other tymes by the flattering and deceitful face of prosperity and hath also within him selfe lurkinge a secret and busy enemy of his fleshe alwaies rebellinge againste his spirit therefore hath he nede of further ayde of grace to be more able to withstand his enemies which aide of grace god geueth him by this sacrament of Confirmation wher he receiueth the same holy spirit that he receiued before in baptisme but to a diuerse end in diuers giftes For in baptisme he was borne again spiritually to liue in coÌ„firmatioÌ„ he is made bold to sight Ther he receiued remission of sinne here he receiueth increase of grace ther the spirit of god did make him a new maÌ„ here y e same spirit doth defend him in his dauÌ„gerous coÌ„flict ther was he washed and made cleane here is he comforted made strong In baptisme he was chosen to bee gods sonne to be an inheritour of his heauenly kingdom in Confirmation god hath geuen hys holy spirit to be his tutour to instruct him preserue him that he lose not by his foly that inheritaunce whiche he is called vnto In baptisme he was called and chosen to be one of gods souldyours and had his white coate of innocency delyuered vnto him also his badge which was the red crosse the instrument of Christes passion set vpon his forehead and other partes of his body In ConfirmatioÌ„ he is incouraged to fight and hath the armour of God put vpon him which be able to beare of the fyery dartes of the deuil and to defend him from al harme if he will vse them in his battayle and not put himselfe in daunger of his enemies by entring the field without theÌ„ By this we maye vnderstand the goodnesse and effectes of this Sacrament and how necessarye and expedient it is for a man that would liue wel in thys worlde and to bee able to auoyde sinne For what doth it profite a manne to aryse when he is fallen excepte he be stayed from fallinge againe As in baptisme a man lying in sinne was set vp vpon his feete and made able to walke in the wayes of god which be mercy and trueth so in Confirmation he is staied from fallynge and made able to indure the paines of the iourney to passe through the straites and daungers that may chaunce And also there is geuen in this sacrament by the holy ghoste great consolation in all troubles and aduersities bothe to take comfort him selfe with gladnes to beare his crosse with Christe also to geue comfort to al other that by any occasion shall come in distres Experience of thys wee maye see in the very Apostles them selues and specially in S. Peter that was the first and chiefe of all the other For when our sauiour Christ had declared that he was cleane and had shewed vnto him so muche of his glorye in the mountaine as he coulde beare where hee heard the voyce of the father testifying Christ to be his sonne and saw with his eyes hys merueylous workes and didde miracles in the name of Christ him selfe and walked vppon the Sea at Christes coÌ„maundement and was so familiarly vsed of Christ that he said he was ready to goo to prison with him and though he shoulde suffer death with him he would neuer deny him yet for al this lacking as yet the strength of gods spirit he was affraied of one litle maide and by and by denied Christe sware twyse that he knew him not And beside al this after Christes resurrection when he had receiued a message from Christ and had sene him selfe and was much comforted by him yet he kept him selfe priuilye in an house with the reste of the Apostles for feare of the Iewes But after that he had receiued the holye ghost whiche Christ promised to send and was confirmed and indued with spirituall strengthe from aboue than began he with the other Apostles to speake boldly the word of god to beare witnes of Christes resurrection was nothing affrayde of