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
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
synne so they myghte bee reconcyled agayne to GOD by other mennes faythe So that the holy Church oure mother aunswereth and professeth the true faythe for the chyldren and make the promyse for theim tyll they maye vnderstand that fayth and kepe that vowe whyche is made in theyr names by the Churche their mother Than after the professyon of thys faythe the partye is asked whether hee wyll bee baptysed or no because no manne hauinge the vse of hys wyll is saued wythoute the consente of hys wyll and when he aunswereth or it is aunswered for hym that he wyll than is he putte into the water thryse and baptysed in the name of the father and of the sonne and of the holy ghost in whyche thynge consysteth the greate mysterye or Sacramente of baptysme where the fleshe is washed and the soule made cleane where the inward man is made new and Christ is fourmed in the minde of man wher the deuill the olde tyrante and vsurper is driuen awaye and god the right owner possessor is brought in Than are we as saint Paule saith buried with Christ by baptisme into death that as he rose from death by the glory of the father so wee shoulde likewise walke in a new lyfe Wherby we vnderstande that lyke as Christe dyed and rose againe the thirde day and lyueth euermore so euery man when he renounceth the deuyll he dyeth to synne and kylleth the woorkes of the fleshe in him self and when he is dipped and put vnder the water than is he buried to sinne as Christe was putte within the earth in the sepulchre and when he is thrise putte vnder the water he representeth the three dayes of Christes buryall and when he is taken foorth of the water againe than doth he rise a newe manne as Christe rose oute of the Sepulchre and oughte to dye no more by seruinge of sinne but to lyue continuallye in righteousnesse and holynesse all the daies of his life And although the old and auncient tradition of the Churche hathe bene from the beginninge to dippe the childe three tymes in the water as Christe laye three dayes in his graue yet that is not of suche necessitie but that if he bee butte once dipped in the water it is sufficyente yea and in tyme of greate perylle and necessytie if the water be but powred vpon his head it wyll suffyse Nowe when the baptisme is done the childe is anoynted in the crowne of the heade with the holy Chrisme whereby we be taughte that he is by the Unction of the holy spirite incorporated and grafted into Christe who is the heade of his mistical body the Church and there is he anoynted and made a spirituall Kinge to rule and ouercome his owne carnall affections and also is anoynted and made a spirituall priest to offer vp spirituall sacrifyces to God in a pure hart and so he taketh of this holy Chrisme and of Christe the name of a Christen man beyng anoynted into euerlasting life which he is bounden to seke and procure all the meanes he can althoughe it were wyth the losse and spendynge of thys temporall lyfe here And by and by after he bee anoynted wyth the holye Chrisme he hathe a whyte vesture or Chrisome putte vppon hym whyche declareth that the chylde hathe nowe putte of the foule and fylthye cloutes of synne and hathe putte on the chaste garmente of Innocencye and clennesse of a newe lyfe whyche he oughte wyth all dylygence to keepe vndefyled and to presente it before the iudgemente seate of Chryste for thatteyninge of eternall lyfe And also a waxe candle burninge is putte in hys hande whereby is sygnifyed the lighte and truth of Christes doctryne and that his duetye is to fulfyll that in hys lyfe whyche Christe taught in hys Gospell saying Let your lyght shyne so before menne that they maye see youre good woorkes and glorifye youre father whiche is in heauen and he that preserueth and kepeth this candle vnquenched tyll the daye of our lorde shall amonges the fyue wise virgins enter in with the spouse to the heauenlye maryage Thus I haue declared vnto you good people all the ceremonies vsed from the beginning of Christes Church vniuersally in the ministracion of baptisme and what is ment and signifyed by them wherby we know perfitely both the effectes of baptisme and also the duetie of hym that is baptysed whiche I praye you and exhorte you in gods name both to remember your selues and also to teache your children them as soone as they can vnderstande and amonges all other speciallye that solemne couenaunte promyse and vowe whyche they haue made for the renouncinge of the deuyll his woorkes and all his pompe and pryde teache them that thys promise is made not to an earthlye man but to God almightye and all hys holye aungels who hath power to destroye and caste into hell bothe bodye and soule of hym that kepeth not hys promise and teache them to renounce and forsake the deuill not in wordes onlye but in their dedes not in the sounde of their tounge but in all their conuersacion and teache them that they haue to dooe in their conflicte with an olde craftye and mightye enemye againste whom if they preuayle as they can not without their owne great diligence and the special ayde of Goddes holye spirit whereof they be alwaies sure than wyll GOD kepe hys parte of the league and promyse that is to saye he wyl saue them by grace in this world and by the fruicion of his glory in the next world through the merites of Christ his sonne to whom with the holy ghost be al glory and praise Amen ¶ Of the Sacrament of Confirmation Ser. v. AFter that a man by receyuing the Sacramente of baptisme is born agayne and made a member of Christes misticall bodye it is ordeyned by our sauiour Christ and hys holy spirite that he should also receiue the Sacrament of Confirmation and thereby be confirmed and made stronge in that grace whiche he receyued before for which cause I thynke it good at thys time good people to declare vnto you what ye ought to think of that Sacrament of Confirmation and what spirituall grace and effecte it woorketh in hys soule that is confirmed and what is euerye mans duetie to dooe that hath receyued it We oughte to think that our sauiour Christ did institute thys Sacrament concerninge the grace and effecte of it firste when he dyd promise to sende to his disciples the holy ghost and also when he dyd perfourme the same promise by geuing to them the holy ghost Many times did he promise to sende the holye ghoste but speciallye a litle before hys ascencion when he sayde I shall sende vnto you my fathers promyse but remayne you in the citie tyll ye bee indued with strength and power from aboue And agayne he sayde ye shall receyue the vertue of the holy ghost comming vppon you and ye shall
all our Temples and Aultars be builded erected and dedicate onely to God ther to doo Sacrifice to God and to no Saynte although in our Sacrifice we name and haue remembraunce of the holy Martirs and sayntes both to thanke God for theyr vicâ—ories and also to prouoke oure selues to imitate them in the ouercomming of our ghostly enemies By thys good people that I haue declared vnto you ye ought truly to vnderstand and beleue that Christes naturall bodye in the blessed Sacrament is the proper sacrifice of Christes churche and that Christe himselfe both by hys owne deede and also by his expresse woorde and commaundement did institute and ordeyne that the church his spouse shoulde by her publike ministers beyng Priestes offer to almyghtye God the father wyth the sonne and the holy Ghost in sacrifice the same his naturall bodye in remembraunce of his passion which passion the churche now dayly to the worldes ende dothe renewe in misterye and dothe represent before God in the holy Masse for the atteynynge of all the graces and benefites purchased by the same passion before after the measure of hys goodnesse and as our faythe and deuotion is knowen vnto hym and in all her needes and troubles it resorteth to GOD trustyng to haue reliefe and mercy onelye for the merites of that passion whych it representeth to GOD as a full satisfaction for all her offences and as a full perâ—ection of thankes for all his former benefites and gyftes And finally by this Sacrifice of Christes bodye and blood in the Masse we certenly declare and professe that nothing doth exercise our faythe in the knowledge of God and of oure selues more then this Sacrifice of the Masse doth and that nothing dothe more increase oure charitie and hope in the mercye of God and it declareth that we beleue that there is no Sauiour but onelye Christe our Lorde and that we haue no refuge but to him ascribing altogether to the merites of his passion and so by it we most of al set forth our humilitie and the glorye of Christe and hys true honour Which sacrifice if we dayly and deuoutly exercise and come vnto and behaue our selues as becommeth Christen men and in suche affection and intent as I haue declared nowe howe the church doth no doubt of it but we shall perceiue great comfort in our hartes great amendement in our lyues and great furtheraunce to the atteyning of euerlasting lyfe to the which he bring vs that by his passion redemed vs to whom with the father and the holy ghost be all honour glory and prayse for euermore Amen ⸫ ¶ Of the godly prayers and ceremonies vsed in the sacrifice of the Masse Serm. xiii YF in that Sacrifice whiche is Christe no man is to be followed but Christ it is meete for vs to bee obedient and to doo that thing whyche Christe did and commaunded to be done And therefore good people considering that this our sacrifice of the Masse is accordynge to Christes commaundement the commemoration of Christes passion the holye Churche of Christ euer since the time of hys passion hath obedientlye vsed to doo as he dyd He didde consecrate the breade and wyne wyth hys omnipotent blessinge and made there present his very bodye and bloude and also he offered that hys bodye and bloude after the order and maner of Melchisedech to his father and thirdlye receiued it him selfe and gaue it to hys disciples Euen so the holy Churche in Christe and Christe by the holye Churche doth the same in all poyntes at this daye for the speciall and substantiall part of the Masse consisteth in these three poyntes in consecratinge the breade and wyne into the bodye and bloode of Christe in offering of the same body and bloude of Christe to God the father and in receyuing of the same by the deuout and faythfull people Christe also afâ—er his supper and before hys passion dyd say an hymne before he went foorth to the mouÌ„t Oliuet and he taught hys disciples many necessarie thinges and promysed to send vnto them his holy spirite which shoulde teache them all truth which then they could not beare and afterwarde prayed longe and feruentlie for his faythfull disciples and for the holle Church that shoulde by theyr woorde beleue in him and speciallye for theyr peace and vnitie in God and among them selues In these thinges also the holye churche dothe followe the example of Christ her heade whyche in the ministration of this Sacrifice vseth to ioyne almoste all the other in warde Sacrifices of a Christen man as confession of synnes inuocation of Gods mercie the prayse of God petitions for thinges needefull the doctrine of the people the profession of our common faythe the geuing of thankes to God prayers for all states of Gods churche the honouryng of Christe the asking of Gods peace the exhorting to the same with diuers other godlye exercises whyche I shall God wylling at this tyme shortelye and particularlye shewe vnto you to the intent you may knowe howe there is nothing conteyned in the Masse but a heape of all godlynes and spirituall Sacrifices and thereby to be the more prouoked and disposed to the often vsynge and frequenting of the sayd Masse First of all the holye vestementes wherewith the priest goeth to the Aultare beside other misteries which they teache and signifye they renew the memory of Christes passion in our hartes For as the Iewes did firste couer Christes face and did mocke hym and buffet hym so hath the Priest in memorye of that an Amise put vpon his head and also the whyte Albe put ouer al hys body doth bryng vs in remembraunce how Christ was contempned of kynge Herode who in mocking of him put vpon him a white apparell and sent him backe againe to Pilate And the Maniple vpon the priestes arme and hys gyrdle about his white Albe and the stole about his necke doo shewe to a man howe Christ was bounden fast to a pillar when he was whypped and scourged And as Christ was crowned with thorne and had his handes and feete nayled to the crosse so in the Amysse and Albe of the priest there be tokens of these fiue woundes And the the vpper vestement of the priest putteth vs in memorye of the purple robe that Pilates soldiours put vpon Christe after they had scourged him And vpon the backe of this vestement commonly there is made the signe of the crosse teaching vs how Christ was compelled to beare his own crosse vpon his backe throughe the citye so that when so euer we see the priest thus appareled go vp to the Aultare to celebrate the commemoration of Christes passion we may remeÌ„ber how cruelly Christe was handled of the Iewes and after what sorte he went vppe to the mount of Caluerye to suffer his passion for the redemption of man The priest comming to the Aultar beginneth first of all with the sacrifice of a contrite harte
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
carefulnes hath it wroughte in you that ye dooe not offend agayne hereafter And also it hathe wrought suche a confession of your faulie as ye offer to make satisfaction and amendes for the same and it hath wrought in you anger and indignation agaynst your faulte and feare of the terrible iudgement of God for your faulte and desyre to be reconcyled agayne to God and the churche and zeale to bee diligent in doinge good hereafter and punishement wherby ye do afflict and punysh your selues for your offence by past to the intent ye myghte escape the correction of God that hangeth ouer your heades All these bee the effectes of true Contrition which ceaseth not to wash the woundes of sinne more and more after forgeuenes as Dauid did and as naturall thynges be healed by their contraries so it laboureth to haue the woundes of synne fully and perfitely healed by doyng cōtrarye good workes to the former synnes that by them the roote of sinne might be cleane grubbed out and the rust that remaineth be clerely scoured and the pryde of mans harte pulled downe and humbled and the pronitie and disposition to synne brydled and refrayned whiche thinges be done when we do as Saynte Paule counselleth vs saying Like as ye haue geuen the partes and members of your bodye and soule to serue vnclennesse and iniquitie to further iniquitie so geue and applie the same partes a and members of your body and soule to serue rightwysnes for your sāctification That is to saye take as muche payne to purge and washe away the dregges and fylthynes of your synnes gathered by your noughtye lyuinge as ye toke pleasure before to defile and infect your soules by your sayd noughty lyuing And as ye be nowe iust and sanctified by remission of your sinnes the presence of Gods grace and his holy spirite in your soules so laboure also to be yet iuste and sanctified by purgynge the sequel the scarres and the deformitie which remayne in your soules after your synnes be remitted the paynfull affliction of your selues and by doyng the woorthy fruites of penaunce esteming and pondering the measure of your correction according to the quātitie of your fault And where as penaunce is two waies taken the one to be inward standing in the contrition of the hart the other outwarde standyng in the affliction of the flesh when thou doest cōdemne and reproue thy synne than thou hast penaunce and when thou doest by satisfaction folowynge punishe and correct thy sinne than thou hast the fruite of penaunce and when thy affliction and payne is no lesse incorrectynge of thy sinne then thy pleasure was in doyng of the same thā thou haste done the woorthy fruytes of penaunce as thus If thou haste stollen other mens goodes besyde the ceasing from the sinne and restitutiō of the same goodes nowe beginne to geue thine owne if thou hast vsed fornication a long time forbeare the lawfull vse of thy mariage so long tyme if thou haste doone iniurye to any man in woorde or deede make amendes with humble and good woordes agayne and theim that hurt thee laboure to reconcile them with kyndenesse and benefites It is not sufficient for a mans health to pull onely the darte oute of his wounde but also to laye some playster and medicine to the wounde Recompence thy delitious fare and dronkennesse with fastynge and drynkynge of water if thou hast sene a woman with an vnchast eye forbeare to see a woman agayne and learne after a wounde to take more heede Thus a synners lyfe ought not onelye to bee chaunged into the better but also God must be intreated and made mercyfull by almes and other peynefull woorkes for his sinnes by past The principal workes of satisfaction be fasting prayer and almes whiche be specially commended in the gospell of Christe Under fastinge bee conteyned all bodelye peynes and labours as watching lyeng vpon the ground wearynge of heyr or sackclothe and other suche lyke Under almes be conteyned al the other workes of mercie as well corporall as spirituall wherof some other time God wyllynge ye shall be instructed And vnder prayer bee conteyned the prayers of other as of Priestes poore men and poore scholers such as by our almes and liberalitie be procured to praye for vs as it is said in the old law that the Prieste shall praye for hym and for hys synne and it shall be forgeuen him So that fasting is a medicine to heale perfitly those sinnes which we haue done by concupiscence and desire of the fleshe against our selues and our own bodies And almes is likewyse a medicine to heale perfitely those synnes whiche we committed by cōcupiscence of the eyes whiche is couetousnes deceyte oppression and vniuste dealyng againe our neyghbours And last of al the pryde of life the contempte of godlynes and presumption of mynde whiche be sinnes immediatelye agaynst God be healed perfitely by instant humble and deuoute prayers And the holye scriptures doo playnly shew how that synners may here in this lyfe satisfie and content almighty God for temporall payne with these three woorkes as the booke of Danyell sheweth where the Prophet Daniel exhorteth the king Nabuchodonosor to redeme his sinnes with almes that is to say the seuen yeares of paine which he shoulde suffer for his sinnes And old Toby taught his sonne that almes deliuereth from sinne in which two places by the word sinne is vnderstanded the temporall paine due for sinne For by the merites of our sauiour Christ which be applied to vs in the Sacramentes of Baptisme and Penaunce the giltynes of our sinne and the eternall paynes of hell be taken away and our afflictions whereby we suffer with Christe and are made lyke to the Image of Christe taking their vertue of Christes passion and wrought in vs by his grace and holy spirite not of their owne worthynes but by Gods mercyfull acceptation are meanes ordeined of God to satisfie hym and to turne awaye his anger and displeasure for our sinnes and to purchase hys further grace And that fastynge and prayer be of the same effect for this purpose that almes is is plaine by the exaumple of the Niniuites who after the preaching and threatning of Ionas the Prophet beyng contrite and sorye for their offences did satisfie and redeeme the payne and punishment whiche they shoulde haue had with fasting in asshes and sackeclothe and feruent prayer and by that meane reuoked the sentence of God whiche was spoken by the mouth of Ionas But the scripture alwaies for the moste parte ioyneth these three together because fasting without mercye to a mans neyghbour and the lifting vp of his minde to God by prayer is vnfruitful and litle regarded of God And almes ioyned with surfeting and the gredy cares of the world and lacking the felowship of fasting and prayer is not meritorious And the prayer of him that will not bridle the desires of his fleshe by
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
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