without the which no man can doo the woorke of God woorthelye and there besyde the Sacramental confession which he hath made before if his conscience did reproue him of any deadlye sinne he maketh also a generall confession of al hys synnes not excusing hys fault or laying the blame vpon God or anye other thyng but knocking vpon his brest accuseth and iudgeth hym selfe And because our deadly offences be done agaynste God and hys hole churche therefore he maketh his confession to God and to the holle churche bothe triumphant in heauen and militant here in earth requyring of God pardon and remission and requyring of the Churche ayde to ioyne with hym in prayer and as they that doo ther assist him do pray for him in his hearing so is he sure that the blessed Angels and Sayntes in heauen are of theyr aboundaunt charitie glad of hys penaunce and praye for hys pardone and amendement In the meane tyme the quere and the Priest also at the Aultar do begin the office of this ministration wyth an Hymne or Psalme or some part of a Psalme as the churche doth in al other seruice and with it he vseth an other inward sacrifice whiche is the inuocation of Gods helpe and mercie which for feruent desyre to haue his petition graunted of almightye God by the merites of Christ he repeteth it diuers times And for suche certeyne and sure confidence which he hath of Gods mercy for Christes sake he beginneth by and by after that the Sacrifice of prayse and vseth the same woordes that the Angelles praysed GOD wyth all when they brought the glad tidinges of Christes natiuitie to the world which the Priest and the quere do prosecute and continue for ioye that God hathe wrought mercyfully amonges men And then the Priest saluting and wyshyng wel to the people to styrre theyr hartes to deuotion and to ioyne with him in the common praier sayth the collect which is a Sacrifice of praier for all such thinges as the people hathe neede vpon and is called a Collecte for that the common petitions of the people be collected and gathered together in one praier and is offered and vttered onelye by the mouthe of the Priest in al theyr names whereunto the people answeryng Amen geueth theyr consent praying GOD to graunt that for all theyr saluation whych is requyred in all theyr names After these Sacrifices of Confession inuocation prayse and petitions the Priest conuerteth hys woordes to the doctrine of the people and fyrst begynneth wyth some part of the law and Prophetes or of Saynt Paules epistles wherin is shewed the true meanyng of the lawe and Prophetes preparing theyr hartes to the moste perfite and most holsome doctrine of the Gospel of Christ the spirituall foode of mens soules to thintent that suche as be not partakers of Christes body and bloode corporallye in the Sacrament maye yet by the instruction of the holye woorde of God be fedde spiritually in theyr soules by faith that like as the holye Masse is the exercise and practise of good lyuing so it might also bee the schoole and teacher of true faythe And betwene these two doctrines of the Lawe and the Gospell are sayd or song certeyne Canticles or songes of Gods prayse accordynge to the condition nature of the tyme as the Grale and Tract for the tyme of penaunce when men lament theyr synnes and myserye of thys lyfe and the prolonging of the life to come or els the Alleluya whiche is a song of Gods praise for the time of ioye and gladnesse when menne reioyce consideryng the state of theyr eternall felicity to come vsing still the olde straunge woorde wythout interpretation declaring therby that as yet they be ignorant of such ioyes as God hath prepared for them that loue him At the rehersyng of the Gospell the priest saluteth the people preparyng theyr hartes to the hearing of Gods woorde wishinge grace to be gâ—uen to them of God to receiue his word with humilitie and meekenes whiche is able to saue theyr soules And the people rysing vp and standing reuerently bareheaded declare them selues to be attent and readye to heare the Gospell of Christ and doo glorifie God that hathe vouchesafed to make theym partakers of his Gospell which is the vertue of God for the saluation of all them that beleue And the priest making a crosse vpon the boke and his forheade declareth that this doctrine is not inuented by man but reueled by God and perteyneth to the mistery of Christes crosse and oure redemption and also protesteth wyth the people that their dutie is not to bee ashamed of the Gospell of Christes crosse but to beleue in theyr hart and to confesse it wyth theyr mouth And for proofe of the same that fayth commeth by hearyng of the woorde of God by and by after the readyng and preachyng of the Gospell the Priest beginneth to professe and offer the sacrifice of faythe whiche the quere or people also professe with greate gladnesse in suche forme of words as the auncient holy fathers assembled in the first generall councell at Nyce dyd vtter theyr faythe to the confusion of all heretikes that were before them declaring that they haue the foundation of their faythe no where els but of Christes mouthe and the preachynge of hys holye woorde Here endeth the Masse of theym that be but onely learners of our faith and be not yet Christened which in olde time were not admit to be present among Christen men in the tyme of the Sacrifice of Christes bodie and blood but after the prayers and doctrine ended were secluded from the Churche but thys maner is not vsed now in the Churche because euery one is Christened beyng a childe and learneth our fayth afterward And the Priest proceeding forwarde exhorting all the people to praye dothe offer to God the matter of the consecration whyche is breade of wheate and wyne myxed with water whych be not yet consecrate but prepared to be consecrate and directinge his eye and intention to the body and blood of Christ that afterward be made present by the consecration as Christe prayed before his passion for all them for whom he suffered so the Priest before the mistical oblation saith that he offereth it to God in the honor of God and all his Sayntes for hys synnes and offences for the saluation of all that be lyuing and for the rest of all them that be departed and praieth that God would so accept it For to this ende euery Sacrifice that we make and euerye good dede that we do is intended and directed whiche they be not able to bring to passe but by the merites of Christes bloodye Sacrifice vpon the crosse And here beginning this moste holye and sacred misterie for reuerence to the holy sacrament the priest washeth his handes that no outward filthynes should seclude hym from the communion and therwithal prayeth to be
geueth credyt and hee that beleueth not that it is hys verye true bodye as he sayde it was he is fallen from all grace and saluation And no manne oughte to bee in doubte of the truthe of this real presence of Christes body in the sacrament because he hathe eyther redde himselfe in certeyne holy wryters bookes or hath heard say of other that they say how in this Sacrament is a sygne or a figure or a similitude of Chrystes body For those same authours eyther in the places where they vse those wordes or els in some other places declare most manifestly theyr faythe concerning the real presence to be al one agreable with the common faythe of the vniuersall Churche of Christ. And for your better instruction in thys matter ye shall vnderstande that there be twoo thinges whiche be partes of thys Sacramente the visible formes of breade and wyne and the vnuisible body bloud of our lord Iesus Christ. The outwarde forme of that is seene is a fygure and signe of that hydden truth whyche is there conteined beleued and not sene Ye shall also vnderstand that in the Sacrament there be two graces to be considered the one is the substantial grace of Christes body there present and conteyned the other is the accidental grace onely signifyed and not conteined which is wrought in the soule of the worthye receiuour wherby he is more inwardly ioined to Christes mistical body not onely spirituallye by fayth and charytye but also by naturall and corporall participation with Christ and his church This vnity of Christes misticall body the church is as wel signified by Christes natural body there present as it is by the visible element of breade whiche as it is made one loafe of many granes so the church is made but one bodye of Christ consistinge of manie men and women And this is Christes naturall bodye in the Sacrament a figure of his misticall bodye the Churche and of the vnitye of the same And further where as our Lorde commaunded his disciples and all vs to doo the same that he didde that is to saye to consecrate and to raceiue his bodie and bloude in the remembraunce of his death and passion till his last commynge ye may thereby vnderstande that the inuisible spiritual and intelligible flesh blood of Christ in the Sacrament signifyeth and representeth the same visible mortall and palpable bodye of Christ vpon the crosse for which respect the sacrament of diuers Doctours is called a fygure or sygne Finally because all thinges that be in this present worlde be they neuer so true yet they be called figures and images in respecte of the same thinges in heauen whiche be seene as they be wythoute all shadowes or coueringes therfore like as the very oblation of Christ vpon the crosse which is a thing of most truthe is called an image in respect of that oblation whiche he the same time at al times maketh in heauen before his father where he appeareth as an aduocate for vs euen so the natural bodie of Christ in the sacrament which can not here be sene but by fayth may wel be called a figure or an image of the same body in heauen which is there seene without couer receyued by perfite fruition of al the blessed angels saintes that be ther in the kyngedome of God For here the Churche hath Christ her spouse in a sacramente and there she shall haue him without all sacrament both here and there is the truth but here it is couered and there manyfest without couer in earthe we eate the breade of angels in a Sacrament in heauen we shall eate the same bread euidentlye without a sacrament where the presence of the most hye priest shall shewe it selfe openly to all men as it is For these respectes whiche I haue rehersed no man ought to be in dout of the truth of Christes real presence in the Sacrament because of these wordes figure or signe founde in certayne authors which wordes as I haue declared do in no wyse denye the truthe of the presence but eyther they declare the secret and couered maner of it in the sacrament or they signifye the vnitye of Christes misticall body or els they bringe into oure remembraunce the passion of Christes bodye whiche is paste or the cleare fruition of the same in heauen whiche to vs is yet to come And here ye ought to marke diligentlye that I haue sayde concerninge the twoo maners of being of Christes bodye the one in heauen at the ryghte hande of hys father manyfestlye wythout all couer or Sacrament the other the same momente of tyme here in earthe amonges vs in a Sacramente to be receyued of vs for oure spirituall sustenaunce in whyche thynge wee maye not consider the nature of a mannes body but the infinite power of GOD that canne dooe wyth hys bodye what hee wyll and doth with it what he saith And because he saith euidētly that he geueth to vs his body that suffred and his bloude that was shedde therfore we ought to beleue his woorde whyche can not deceiue vs seinge that all thinges be possible to God which be vnpossible to man Christes bodie is but one and although it bee consecrate and offered in many places yet there is but one Christ in euery place being bothe full Christ here and full Christ there one bodye And where as Chryste Gods onelye begotten sonne goeth into euery man diuisiblye that receyueth him and by his flesh sanctifieth their soules and bodies yet he in his flesh remayneth hole wythout diuision in euery one beinge but one wher so euer he be by no meanes diuided And in thys miracle oure Sauioure Christe excelled Helias and all other prophetes for Helias left his mantle vnto his disciple but the sonne of God ascending left to vs his fleshe Helias ascended without his mantle him self but Christ both left hys fleshe vnto vs and ascended hauing it also with him And this is not of our desertes but of hys exceding mercye and good wyll that beinge hole in his maiestie and glory at the ryght hande of God hys father yet dothe vouchesafe the same tyme to be with vs in earth vnuisibly being but one in dyuers places not onelye comfortinge vs that be here trauelinge wyth the presence of hys diuinitie and holye spirite but also feeding and nourishynge vs with the heauenlye foode of hys body and bloud to euerlasting life This feading of vs with Christes body bloud we muste vnderstand that it is not only spiritually by faith when we remember and thinke vppon his passion and death but also corporallye with the seruice of our bodies and senses when we receiue it in the sacrament For as in the olde law the bloud of the paschal lambe was cōmaunded to be sprinckled vpon both the postes of the doore euen so the bloude of Christe our paschall
that ye haue learned good people the necessitie of Confession howe euerye sinner is bounden to confesse his sinnes to a Prieste by goddes lawe for the atteininge of absolution and remission of sinne nowe it followeth to be declared what a sinner oughte to do in makinge his confession Firste a sinner ought before he come to coÌ„fession to make an accompte wyth himselfe of his lyfe and to call to his remembraunce how many deadly sinnes he hath committed since the time of his laste confession wherin suche diligence muste be vsed as the necessytye and dygnitie of the woorke of GOD whiche is absolution doth require beinge willinge and readye to doe all thinges that be necessary for the recouery of grace and health of his soule whiche a sicke man woulde dooe for auoydinge the death of his bodye And this the sinner ought to doe for two causes the one that he mighte thereby take speciall repentaunce for euerye offence that he dydde for as muche as he did disobeye and offend almightye God and had some specyall pleasure in euery one and therfore he ought to call his sinnes to hys minde and for remedye of the same to take some dyspleasure and repentaunce for euerye one of theym The other cause is that he mighte haue hys sinnes readye and the better in his mynde for to shewe them vnto his ghostly father when he commeth to confession The whiche kinge Dauid did well perceiue that sinners bee bounden to dooe and therfore whan he had sinned he saied thus I wyl studye to remember my sinne because I wyll confesse it And the example of the prodigal sonne in the Gospell teacheth vs also so to doe who returninge to his father considered howe euyll hee had lyued and he called than to his mynde what he woulde confesse and saye to hys father when he shoulde come to hym Thus whan a sinnes hath diligentlye examined his owne conscyence and called to his remembraunce howe often and wherein he hathe offended hys Lorde God takinge speciall repentaunce and contrition for euery offence than he ought to come to hys ghostlye father with great desire and humilitie not as to a manne to heare some worldlye and profitable counsell but as to the messenger or vycare of oure Sauiour Christe representinge his persone whose embassage hee vseth for makynge peace and reconciliation betwene the synner and GOD to the intente he myghte heare of hym the woorde of GOD whiche is the woorde of absolution for hys synnes by paste and also bee instructed by the woorde of GOD howe to lyue wel hereafter and auoide sinne And where as the effect of Gods Sacramentes doo not depend vpon the vertue or worthines of the priest the minister but vpon the commaundement and ordinaunce of GOD who by hys spirite dothe assiste the due ministration of the same therfore a penitent synner oughte rather to regarde the vertue and power of GOD that woorketh by hys mynyster than the state of the persone be he hye or lowe a iuste or an vniuste man so longe as he is a member of Gods vniuersall Churche and by toleration suffred to minister in the same and he oughte to geue full credyte to the woordes of absolution that than his sinnes be clerelye remytted yf hys harte be than disposed and mete to receyue the same remissyon and yf hee put no stoppe to Goddes grace as they doe that lacke fayth and true contrityon And so the penitent sinner comming to a Pryeste and humbly submytting him selfe to him as representing the persone of Chryste ought to reherse hollye symplye and faythfully al the deadly synnes which than after diligent serchinge of his lyfe doe burden and vexe hys conscience For althoughe the holye Churche dothe not burden a sinner to confesse euery veniall synne whiche is vnpossyble or very harde to doe for who dothe knowe all hys faultes and also seinge that veniall synnes doe not take away charity nor do not exclude a man from the kyngedome of heauen wythoute the whyche thys frayle and mortall lyfe can not be passed ouer yet yf a man fall oftentymes into suche smal sinnes they ought not to be neglected but auoyded betymes because contempt in all thynges aggrauateth the cryme and speciallye in procurynge the remedye and also a manne shall geue an accompte in the daye of iudgement of euery idle woorde which he shal speake But all mortall sinnes such as be transgressions of gods commaundements and bringe a man in state of damnation so many as come to his remembraunce after diligent serche and inquisition the synner ought to confesse And not onely suche as he knoweth certeinly to be mortall sinnes but also suche as he doubteth of knoweth not certeinely whether they be mortall sinnes or no because what so euer thing is not of fayth is sinne and he that dothe or alloweth to be doone any thinge whereof his conscience reprehendeth or condemneth him doth therin against his conscience and sinneth deadly and ought to confesse it and learne of his ghostly father to whom iudgement is geuen to discerne betwene lepre and not lepre sinne not sinne how to know and auoide the same afterward Furthermore it is to be coÌ„sidered that god doth not forgeue one mortall sinne reteineth an other vnforgeuen but alwayes whan he forgeueth he forgeueth all together the which he shewed in expellinge al and the holle legion of deuils out of the man of Geâ—rasen And he shewed the same agayne whan he pardoned Marye Magdalene for he forgaue her all her synnes and the scrypture calleth that man happye whose sinne God hath not imputed but couered if there were any sinne remaining imputed vnto hym and not forgeuen he should not be compted as happye but as an eâ—emye to god Now seing the father â—ath geuen al power to the sonne and the sonne hathe geuen the same power to the Priestes of his churche whose iudgement both in byndinge and losinge in earth is confirmed and ratifyed by God in heauen therfore the remission whiche the priestes geue to penitent sinners oughte to be lyke and agreable to the remission whiche is geuen by God that is to say a full remission not forgeuinge one mortall sinne without an other but eyther forgeuing al at once or none at all And because as ye were taught before the priest can not worthelye exercyse this authoritie of forgeuinge or reteyninge sinne excepte the sinner open hys conscience and confesse his sinnes hym selfe both because he can not otherwyse knowe what is to bee remytted what is not and also because he may not rashely remit that he knoweth not and is not confessed vnto him therfore the sinner is bounden plainelye and fullye to confesse all his sinnes and euery pertyculare sinne whiche by diligente serchynge of hys conscyence commeth than to hys remembraunce For the conceyling or hyding of any one mortall sinne which he remembreth is the cause why all the
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
and wine And although our sauior Christ when he did first institute this sacrament in his supper did minister it to his Apostles whoÌ„ he than made priestes vnder bothe the kindes of bread wine to thintent his death and passioÌ„ might be declared remembred therby where his bloude was seperate from his body as the bread was seperatly consecrate from the chalice which maner is yet coÌ„tinually obserued in the sacrifyce of the Churche whiche is the Masse yet for diuers weighty considerations as well concerning the honor of the sacrament and the auoidinge of theffusion of Chrystes blouds which might chauÌ„ce as for the more coÌ„modious administration of the Sacrament to the people the holy church hath vsed euen from the tyme of Christ himself and his Apostles to minister this sacrament vnder the fourme of bread onely both to lay men women and also to priestes sauing when they doe consecrate and minister to them selues with their owne handes in which doing it hath the example of Christ who the daye of hys resurrection ministred this sacramente to two of his disciples in the Castell of Emaus vnder one kinde alone and also the people be defrauded of no part of Christes body bloud nor of no effect or grace that commeth by the worthy receiuinge therof for it is most certain that the holle body bloud of Christ is as truely conteined vnder the one kinde of breade as vnder both the kindes of bread wine seing that Christes liuing body caÌ„not be without his bloud nor his liuely bloud w t out his body And it is also most certeinly true y t if the outward element of breade be diuided into smal parts ther is y e holle body of Christ coÌ„teined in euery part as it was in the holle elemeÌ„t before it was deuided euen as the soule of man is but one and holle in the holle body and is lykewyse one and holle in euery part of the bodye and also as a glasse when it is broken into peces the holle ymage of a mans face appeareth in euerye parte seuerally which before in the holle glasse appeared but one eueÌ„ so the holle body and holle bloud of Christ is geuen vnder euerye part of the outward formes equall portion is geuen to euerye one it is holle deliuered it is distribute to many and not dismembred it is incorporate to the receiuers and suffereth no iniurye it is receiued not included it dwelleth with weake persones is not made weake is muche delited with the pure faith cleane minde of him that receiueth For these most weyghtie godly considerations when the Sacrament is ministred to other than to hym selfe that consecrateth it it is deliuered vnder the forme of breade onely and the chalyce is not consecrate nor yet deliuered as any parte of the sacrament but for the more commodyous receyuinge of the other parte wherein was conteyned the body bloude of our sauiour Christe Therefore seyng that the doctryne of Transubstantiation is as I haue shewed a truth necessarily deduced of Chrystes manyfest woordes sayinge This is my bodye declaring the singular and onelye substaunce of that hee gaue to theym to eate to be his bodye and so not breade seynge the vniuersall Churche of Chryste hathe determined thys to be goddes trueth and for finall endynge of all controuersyes that all men mighte speake one thing and be of one tong hathe ordered it to bee spoken of and vttered in this terme of Transubstantiation and seynge the testimonies of aunciente doctours to bee all agreable in this poynt that the bread is chaunged into the bodye of Christ wherby appeareth the consent of the vniuersall churche whyche is the pyller and vpholder of all trueth for that cause let euery man that loueth the trueth and the saluation of his soule stedfastlye kepe hymselfe in the belief of this truth so to be a member of Christes catholike Churche withoute the whiche there is no saluation and lette hym not ioyne hymselfe to any faction of men out of the catholyke Churche of Christe that for syngularitie or gayne of the worlde trouble the peace of the Churche and styrre vp the ashes of olde heresyes whiche by the greateste aucthorytye that euer Christe lefte in his Churche that is to say by the iudgement of the successour of saynct Peter in the chayre of Christe and of the Bysshops and pastours of Christes flocke called froÌ„ all the partes of the world in a general counsell haue bene discussed before this tyme and fullye determined Let vs not shew so muche dyshonor to our most certaine and heauenlye religion as to thynke that it may be variable after the wylful and furious appetite of a few men whiche is one and vniforme and so hath bene froÌ„ Chrystes time tyll this day being by gods holy spirit the scholemaister of his holy churche inspyred reueled multiplied ordered continued and so stablished that hell gates that is to saye tyrannye schismes and heresy shall neuer preuaile against it He that by vnitie of fayth in doctryne and by the peace of charitie in good liuinge kepeth hym selfe within the folde of gods catholike Churche as a liuely member of the same may be sure of the protection of gods holy spirit in grace and be in good hope to attaine the glory of God in the kyngedome of heauen by the merites of Christ to whom with the father and the holye ghoste be honoure and praise worlde without end Amen ¶ Of the effectes of Christes body and bloude in the worthye receiuer Ser. ix HOw much good people are we bound to loue our Lorde Iesus Chryste that lyke a good shepeherd hath geuen hys soule for vs hys shepe and hys fleshe to bee oure meate and his bloude to be our drinke and so is he both our redemer and redemption our feder and our daylye foode Greater loue can no man shewe than thys whiche Christ our Lord hath shewed to vs but if wee would consider for what cause and purpose hee fedeth vs wyth hys fleshe and bloude and what wonderfull graces and effectes he woorketh in vs bothe in bodye and soule by those heauenlye meates our loue towardes hym shoulde bee a greate deale more increased and oure desyre shoulde bee more inflamed to fyll our hungrye soules with so profitable and precious meates In whiche matter I intende God wyllinge to laboure at thys tyme and to make but a shorte recitall of certayne beneâ—ytes whiche the worthye receyuinge of thys mooste blessed Sacrament worketh first in our soules and than in our bodyes for to speake perfitly at length of it and as the worthynes and dygnitie of the matter requireth woulde aske a great processe and a longe tyme whyche I verelye hope youre good affection in perceyuynge the trueth and in folowynge the same in your lyues wyll supplye First of all this holy Sacramente is ordeyned and geuen to man to nouryshe hym to eternall
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
of penaunce for synnes committed after Baptisme is necessary to saluation whyche is ful remission of the same sinnes And it is institute and ordeyned by our sauioure Christe when after hys gloryous resurrection and before he ascended gaue to hys Apostles Pryestes and so to other power to absolue and forgeue synners theyr synnes sayinge to hys Apostles thus Receyue the holy ghoste The synnes of those that you forgeue bee forgeuen and the synnes of those that you reteyne be reteyned that is to saye bee not forgeuen In which wordes our Sauiour Christ gaue power and authority to al priestes both to remitte sinne and also to reteyne synne and ordeyned them to bâ— iudges in his kingdome the Churche to heare and determyne all crymes and offences whyche shall be committed againste hym and his lawes Thys power our Sauiour neuer gaue to Aungelles nor Archaungelles nor to no worldlye Prince but onelye to hys Apostelles and those that haue in hys Churche the order of Pryesthode whyche power is verye greate and excellent as perteyninge to the soule of man and reachinge to heauen where almightye God ratyfyeth aboue what so euer sentence Pryestes shall geue in earthe Thys power no Priest can exercyse worthelye withoute the confession of the synner him selfe whiche is the onelye waye for the prieste to knowe and vnderstand what he oughte to forgeue and what to reteyne and not forgeue except he shoulde blyndelye and rashelye behaue him selfe in so greate an offyce forgeuinge that he knoweth not what For neyther oughte hee to bynde those that be innocente nor to loâ—se those that bee obstinate but accordinge to his office and commission to exercyse the same in bindinge and loosing after that he hath heard the varietie of the sinnes confessed For GOD doth pardon theim onelye that be truelye penitent for their offences and beginne and further purpose to amende theyr lyuinge And because the power of the Priestes is two wayes to forgeue the sinnes of some and to reteyne the synnes of other therefore our sauiour Christe gaue to them the holye ghoste that they might effectuallye execute bothe the functions and also the better discerne the one from the other and also consideringe that Christe in plaine woordeâ— affirmeth that no sinne is remitted before God in heauen whiche is reteyned and not remitted by his ministers the priestes in earth Therfore the holye catholyke Churche of Christ euen from the beginninge thereof vnderstandeth by the sayde woordes of Christe that it is necessarye by Goddes law that euery man and woman whan they haue sinned deadlye shoulde confesse theyr sinnes to a Priest if they may haue one because they can not otherwise obteyne pardone of their sinnes but by a Pryestes absolution sacramenâ—all excepte it be vnpossible for them to haue the same as when the synner woulde confesse and can not speake or can not gette a ghostly father for in suche cases God accepteth a mans good wyll and vnfeyned contrition in steede of the sacramentall confession where the Sacrament is excluded by vrgent necessitie and not by contempte of religion So that the execution of this heauenlye authoritie requireth iudgemente and discretion in the Priest to discerne what is to bee remitted what not seinge euerye sinne in euery man is not to be remytted whereunto is necessarye the knowledge of the faulte whiche can not be had of a man that seeth not the secrettes of an others harte excepte the partye being giltie declare his owne conscience and reuele plainlye hys secret offences for whiche cause the holy Churche teacheth that the same woordes that geue authoritie to Priestes to forgeue or reteine sinne the same also do inioyne and bynde al sinners to confesse their sinnes to Pryestes for the atteyninge of the saied remission Therfore it is to be beleued of all men and women that confession of deadly sinnes is to be made to a prieste by Goddes law as necessary to saluation without the whiche the necessarye Sacrament of penance can not be ministred seinge that it is the matter of the same Sacrament wherby the offendour is both accuser of himself and also witnes against him self and yet may not be his own iudge pardoning him selfe but ought to confesse his faulte not onely priuily to God to whom nothinge is secret but also wythout shame or dysdayne to him whom for that purpose God hathe vouchsafed to make his vicare delegate iudge and to vndergoo hys iudgement and sentence to the intent hys conscience maye be quieted and he fully reconciled to almighty God For men are bounden necessarylye to open their sinnes to theym to whome the dyspensation of Gods mysteries is committed for so we see that our fathers did in their penaunce seinge it is also written in the Gospell that the Iewes confessed their sinnes to Saint Iohn Baptiste and the people of Ephesus to the Apostles of whom they were Baptized Wherefore good people I exhorte you in the name of oure Lorde Iesus Chryste that thys necessary and holesome medycyne of your soules be not lightlye regarded of you but whosoeuer hath his conscience loden with the heauy burden of sinne or wounded with the darte of the Deuils tentation or infected with the poysoned coÌ„tagion of deadly sinne lette him runne without delaye to this present remedy whiche oure Sauiour Chryst hath ordeined offereth to al men lette hym go to the Phisiciane whom god hathe appointed for his soule and hath fully authorysed and instructed what to do to the healynge of the same and lette him humble and submyt him selfe not onely vnder the mightye hande of God but also to a mortall man beinge Goddes vicare and stewarde of hys mysteryes not regardinge the man for the worthynesse of hym selfe but for the dignitie of his place and administration neuer accomptinge him to be vyle whome GOD hathe vouchesafed to make hys vycare And to hym or rather to GOD before hym lette hym open hys wounde shewe hys lepre and humblye confesse hys sinne wherewith he hathe offended almyghtye GOD and wyth an humble and contryte harte require remyssyon of hys synne geuinge full confidence to the wordes of Christe and beleuynge that to be remytted wyth God in heauen whatsoeuer the Priest of what state so euer he be by exercysing of gods commission remitteth to him in earthe knoweinge that God is faythfull and neyther can deceyue nor be deceyued but alwayes assisteth the due ministration of hys Sacrament woorking the same effecte inwardelye in the soule of the true penitent that the woordes of the Pryeste dooe outwardelye to hys eare sygnyfye whiche is remyssion of all hys synnes Lette not shame stoppe this humble confession but let euery man rather bee ashamed to sinne than to confesse hys synne For as the wyse man sayeth there bee two maner of shames one that bringeth to synne an other that bringeth to grace and glorye The good shame is when a man is ashamed that hee dothe or
shall continue in rightwisnes and by the mercyful goodnes of God shall atteyne euerlastinge lyfe through the merites of our Lord Iesus Christ to whō with the father and the holy gost be al honour glory world without ende Amen ¶ Of the Sacrament of Order Serm. xxv TWo thynges good people bee necessary by the saluatiō of mā bothe by grace of this worlde and by glory of the next world The inwarde giftes of faythe charitie and hope and the outwarde Sacramentes of Baptisme Penaunce and the other lyke God that is our Sauiour and the principall cause of our saluation by geuyng vnto vs these inwarde giftes dooeth dispose and prepare the harte of man and maketh it meete to receyue grace and remission of synne and also by the receyuyng of his holy Sacramentes he induceth and bringeth into the hart of man the said grace and remission as it were water throughe a conduite or corporall health by a good and profitable medicine By these two instrumētes almightie God doth forme and make his holye churche and bryngeth vs to the knowledge of God and his sonne Christ that were before in darkenes and the shadowe of death making vs of old men and the heyres of hell and dampnation to bee newe men and the heyres with Christe in the kingdome of heauen And thus when we bee by these instrumentes incorporate and made members of Christes misticall bodye the Churche he doeth also by discipline rule vs his churche and preserueth vs in vnitie and multiplieth his manyfold graces in vs to the atteinyng of euerlastyng lyfe The inward giftes be wrought in vs that be of age by the preachinge of Gods holy woorde for faythe commeth by the hearing of the worde of God whiche faith beyng tryed by pacience in tribulation woorketh hope that neuer fayleth because the charitie of God is poured into oure hartes by the holye ghoste which is geuen vnto vs. And how shall men preache Gods worde except they be sent for the office of preaching may not be of any man vsurped by presumption but oughte to bee faithfullye vsed and practised by Gods commission of them that be for that purpose sent by God and his Churche to conuert or instructe his people For as in the bodye euerye parte or member is not the mouthe so in the churche euerye man may not be a preacher and to thintent that the Gospell of Christe and his holy woorde myghte be purely set forth without corruption and that the ministers of the deuyll transformyng theim selues into the Apostles of Christ as the deuyll theyr father is wonte oftentimes to doo should not deceiue Gods people with euerye wynde of vntrue doctrine Therefore hath Christe geuen vnto his churche not euerye man but certeyne men to be Apostles Prophetes and Preachers who vsing as it were an embassage frō Christe shoulde by his true woorde edifye his Churche and gather his people in vnitie of faith Lykewyse the grace that healeth our soules and preserueth them in rightwisnesse is not ordynarylye gyuen but by the outwarde and sensible ministration of the holye Sacramentes whiche be not alwaies effectuall geuynge that grace they signifie but whē they be in due forme ministred of such persones onely as haue authoritie from God to dooe the same for no man taketh honour to himselfe but he that is called of God as Aaron was What is so excellent as to consecrate the sacramentes of God and what is so pernicious as if he consecrate them that hathe receyued no degree of Priesthoode as appeareth by suche plages as lyghte vpon Dathan and Chore and also vpon kynge Ozias for vsurpinge the office of the Priestes by their owne authoritie vncalled of God thereto For onelye theyr ministration doeth GOD assiste as he hathe promised to whome he hath geuen power to minister the visible Sacramentes Wherefore as the Sacramentes be necessarye to mans saluation so it is necessarye for certeyne menne to be ordeyned and authorysed of God to minister the same Sacramentes faythfully and effectually to mans saluation Lykewyse when Christes Churche by the ministration of hys holye woorde and Sacramentes is gathered and collected oute of all the profane people of the worlde into one bodye to the intente that all confusion and dysorder shoulde be banyshed out of the Churche of God and that it might be by streyte disciplyne ruled and kept in order and all disobedience corrected to the edifying of the same churche as it were a great armie set in good array of battaill by order terrible to their enemies so that hell gates can not preuayle against it Therefore hath oure Sauiour Christ ordeyned in his churche certein men to be rulers and iudges in all causes which perteyne to the saluation of mans soule to whō all other persones of what state so euer they be owe obedience subiection reuerēce and temporall reliefe as to their spiritual gouernours and fathers who take cure and charge of them and shal make an accompt to God of their soules By this litle that I haue nowe sayde ye may learne good people that the publike ministration of the Gospell of Christe standeth in three pointes in the preachyng of Gods worde in the ministration of the holy Sacramentes and in exercisyng of discipline and iurisdiction whiche three shall by Gods promise and the assistaunce of his holye spirite continually bee obserued in the catholike church to the worldes ende for the edifienge and buildyng of the same Churche in grace and vertue and for weedynge out and banyshing of all errour and vngodly liuing And also ye may learne that where no man may vsurpe and take vpon him of his owne authoritte to entermedle or to minister that which perteineth to Chist without sufficient commission from him Therefore hathe Christe ordeyned this Sacrament of Order wherein grace or spirituall power is geuen to certein Christen men by the outwarde signe of imposition of the Bishoppes handes vpon them to exercise effectually the publike ministration of the Churche whereby what so euer they dooe in the Churche according to the institution of Christe and the Church is ratified accepted and allowed of almighty God Of this grace or power geuen in the Sacrament of Order writeth Saynte Paule to Tymothye whome he had ordered and consecrate a Priest saying thus Dooe not neglecte the grace whiche thou hast in thee whiche is geuen to thee throughe prophecie or the inspiration of God by imposition of handes of the order of Priesthoode And also in an other place he exhorteth Timothye to styrre vp the grace of God whiche was geuen to hym by the imposition of his handes And because this spirituall power and authoritie which is geuen to certeyne men for the edifieng of Christes churche is not hollye geuen to euery one of them but to some more to other some lesse by degrees whereby one man as his office and function is greater so is he exalted in dignitie aboue an other
body For yf a man be iustelye excomunicate of hys owne iudge hauinge ordinarye or lawfull iurisdiction ouer hym he is a member cutte awaye from the bodye of Christes catholyke Churche which so long as he is in that state is dead not able to bringe forth good fruite and worthy nothinge but to be cast into eternal fyre and brente as beinge than a member of the Churche malignant He is accursed and separate from the companye and felowshippe not onelye of all faithfull people in this worlde but also of almightie God and his blessed aungels in the kingdome of heauen He is depryued of the influence of Goddes grace and the specyall protection of almightye God secluded from the spirituall communion of Christes Churche as not pertaker of the Sacramentes and of the prayers good woorkes and generall suffrages of the same and is to bee taken estemed of al good men as an Ethnicke and publicane and is also deliuered to Sathan the deuyll wherby the deuyl hath power by permission ouer him to afflicte him with al vexation and affliction corporall to thintent that by that meanes he perceiuinge the enormitie of hys lyuing may yeld and be reduced to penaunce that his soule may be saued in the day of our Lord. What christen harte can be so carelesse of hys own saluation as eyther by his wilfulnes to enter or by his obstinacy to continue in so damnable and daungerouse a state of lyuinge Whyche many men wilfully and headly fall into by disobeyinge Gods ministers and that power which is geuen vnto them by almighty God for the reformation of his people And althoughe sometimes men maye flatter them selues when they be excommunicate that they nede not to feare or regard such excommunicatioÌ„ for that they perswade theim selues in their owne opinioÌ„s either the cause to be vniuste or the processe againste them to be vnlawful and therfore shall beginne not to regarde but to contempne the said senteÌ„ce of excoÌ„munication pronounced againste them yet in the name of God I shall aduertise you al good people to beware of this poynt and not to be your owne iudges in these cases deceyuynge your selues lest by your so contemning the keies and authoritie of the Church ye runne in daunger of iust excoÌ„munication otherwyse and shall thereby make that cause to bee iuste in the ende whiche perchauÌ„ce would haue appeared to haue been not so weyghty in the begynnyng Thus good people vnderstandyng that the Prelates and ministers of Christes Churche be ordeined of God to be the Phisicianes and surgyans of your soules your duetie is to loue and obeie them not onelye when they dooe apply the sweete medycines of Gods worde and his holye SacrameÌ„tes to the diseases of your soules but also when as good Surgeanes they bynde the parties that refuse to be cured and by the censures of the Churche and strayt dâ—scipline doe cut and serche their desperate and vncurable woundes executynge the offyce of almyghty GOD that sayde by his Prophete in this maner I shall feade my shepe and I shal seke and searchâ— that is loste I shall bringe home againe that is caste awaye I shall bynde that is broken I shal saue and kepe that is fatte and stronge and I shall feade them in iudgement And lyke as I haue tolde you of your dueties towardes them in louinge and obeying them so oughte you also to honour theym as the holye Apostle Saint Paule teacheth sainge Those Priestes that execute their office and rule their people wel be worthye double honour specially those that labour in Gods worde and doctrine For the scripture sayeth Thou shalte not bynde vp the mouth of the Oxe that treadeth forth the corne and he that laboureth is worthy his wages or rewarde By whiche wordes wee vnderstande what is ment by this double honour not onelye to thinke well vpon theim to haue them in estimation to loue theim to reuerence and honour god in them for theyr woorke and offyce sake but also to succour and relieue them in their corporall lyuinge to minister vnto their necessary sustenaunce sufficientlye with a franke harte and a good wyll For who dothe goo a warrefare vpon his owne charges who feedeth a flocke and doth not eate of the milke of the same flocke They that minister vnto the people spirituall thynges as the word of God his holye Sacramentes and suche other oughte lykewise too receiue againe of the people carnall thinges For the scholer whyche is taughte and instructed in the woorde of GOD and the relygion of Chryste oughte to communycate and to make his mayster and instructour to be a partener with hym in all good thynges temporall whiche God hath lente vnto hym for almighty God hathe wylled and ordeyned that they whiche serue him in the preachyng and setting forth of his gospel should haue theyr liuinge of the gospel for the settinge forth of the same By these reasons and sayinges whyche I haue here rehersed vnto you good people out of the doctryne of the blessed Apostle S. Paule it appeareth plainelye that the payment of tythes or the tenth parte of all maner of fruites for so much as perteineth to the substaunce of theÌ„ the sustentation of Gods ministers to thintent they might holly applye them selues to gods ministerye vndiuided or without care of the worlde for their necessarye lyuinge is gods ordinaunce not onely by the instincte of nature it beinge mooste agreinge too naturall reason but also by Gods moral lawe who beynge the Lorde creator and geuer of al good thinges in token of his vniuersal dominioÌ„ as it were by a special title and prerogatiue hathe reserued the tenthe parte of the fruites of the earth to hym selfe and wyll be honoured with oure substaunce and ryches by the free oblation of those tythes to hym whyche he hathe wylled to bee geuen and conuerted to the vse sustentation of the ministers of his church For so wryteth the wyse man in all thy soule feare thy Lorde God and sanctyfye his priestes with al thy power loue him that made the and forsake not hys ministers honour God wyth all thy soule and also honour hys Priestes purge thy selfe with the free oblation of that thou hast gotten with the labour of thy handes geue vnto them as it is commaunded vnto the their portion of thy chiefe fruites and tythes Thus good people as we be debters to almighty God for his infynite and manyfold benefytes so by iust payinge of our tythes to hym we acknowledge oure imperfection his maiestie and vniuersall dominion our nede miserye his goodnes and bountyful liberalitie which is accordinge to our dueties a geuinge of thankes for the same and accepted of him as a payment of our debtes for his benefytes through the merytes of his onely soÌ„ne Iesus Christ our Lord. And thys honour in ministringe to the Priestes of Christes Church for theyr lyuinge as I haue saied before