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
through out the world in the communion wherof as members of the same church to whoÌ„ onelye saluation is promised and prepared see that ye requyre the sayd Priests or Priest if there be but one to praye ouer you and to aueyle you in the name of the blessed Trinitie And doo not differre this till the vehemencie of your sickenes decaye your speache and memorie as it is done amonges many which peruersely vse the Priestes of the church as they vse theyr corporal phisicians neuer sendinge for theym but in the extremes when they can doo them leste good But seyng Sainte Iames willeth the sicke persone to call or send for the priest let him doo that before his will his senses his memorie and vnderstanding doo faile him when he is able to ioyne with the priest in prayer and to protest the faith and trust he hath in atteining the grace â—ffecte of this sacrament to thintent he being inwardly armed and strengthened with the same in token whereof hee is than anoynted outwardlye with the sacramentall Oyle myghte the better withstande the force of the deuill and all hys deceitefull tentations who is than more busye as it were in the extreme conflict to ouerthrow the souldiour of Christ. And then no doubt of it almightye God who is true and faythfull of hys promise will worke the effectes of grace wherof S. Iames here speaketh in that sicke person as his godly wisdome shall see moste expedient for the soule health of that person specially if he than with humilitie meekenes and gladnes of harte with a full hope and confidence in Gods mercy do geue and yeld vp his bodye and soule with all the powers of the same vnto his Lorde god his creatour redemer to be healed and ordered according to his good wil by the meane of his holy sacramentes which he hath ordeined to be to vs as spirituall medicines wherby the merites of his most blessed death and passion be ordinarylye applyed to our commoditie And he that shal doo thus maye cherefullye and wyth gladnesse of mynde departe thys wretched world with assurance and ful trust to atteyne firste the promises of grace annexed to the worthye and frutefull receyuing of hys holy Sacramentes and in the ende to atteyne the crowne of glorye and lyfe euerlastyng whyche Christ our Lord hath promised to all them that shall loue and long for hys commyng whych he graunt to vs all to whom wyth the father and the holye ghost three persons and one God beall glorye honour world wythout end Amen ¶ Imprynted at London by Robert Caly within the precinct of Christes Hospitall The .x. of February M.D.LVIII Cum priuilegio ad imprimendum solum CoÌ„cilium generale FloreÌ„tinuÌ„ Iob. vii i. Tim. i. ii Cor â–ª x â–ª Chrisost. hom v. in Mat. op imperf Hugo vic de sacra li. i. part ix cap. ii Tertull. de resur carnis Hugo viâ— li. i. part iâ— cap. iii. August in Psal lxxiii i. Cor. iii August in IoaÌ„ trac v. Aug. contra faustuÌ„ lib. xix cap. xi Mat. xxviii Math. xix Ambros. ad Ro. vi i. Pet. iii. i. Cor. x. Ephe. v. Aug. trac lxxx Ambros. de spuÌ„s lib i. cap. vi De Sacrament lib. i cap. v. Aug. lib. iii coÌ„tra pela ii epist. cap. iii. Zacha. xiii i. Cor. vi Rom. viii Rom. vii Titus iii. Chrysost. ho. ad baptiâ—â—ndos Coloss. i. Iacob â— Rom. viii Gala iii. Basilius de baptismo Coloss. iii. Ephe â–ª iiii i. Peter ii Rom. viii Tiâ—us iii. Rom. viii August lib. i â–ª cont Iuliaâ—um Marke â—vi Actes ii Iohn iii. Actes viii Actes x. Chryso in loaÌ„ hom â–ª xâ—iiii Aug. tract xiii super IoaÌ„nem Ioâ—n iii. Rom. v. Aug lib. iiii de baptismo cap. xxii â–ª Aug. lib. xii de ciui cap. vii Bernard Serm. de Innocentibus Hug. vict De Sacra Lib ii par vi cap. vii Thom. Aquin part iii. q. lvii IdeÌ„ part iii. que lx â–ª lxvi Dionisius Ateop Hier. eccl cap. ii Cypri li. i. epist. xii Marke i. Marke x. Aug. de temp sâ—r cxvi Aug. epist. cv De simbolo lâ— â–ª i. ca. i. Contra â—â—lianuÌ„ lib. i. cap. ii Aug. de eccles dog ca. xxxi Ioan. xii Luc. xi Ephes. iiii Exod. xx i. Cor. x. Exod. xii Mark viii Ezech. ix Aug. in Psal. xxx i. Cor. i. ii Corin. ii Rom. â— Mat. xi Origen hom vi iâ—a EzechieleÌ„ â–ª Marc. vii Ambros. lib. i. de Sacra cap. i. Rom. xii ii Cor. ii Col. iiii Tertul. corona milit Chrys. ho. vi ad coll Aug. simbolo li. iii. cap. i. Marc. â—vi Ambros. lib. i. de Sacra cap. i. Aug. ad BonifaciuÌ„ de baptismo Tertul. de resur carnis Eusebius Emis orat de corp sang Rom. vi Gregorius li. i. epis xli Gregorius vbi supra Aug. in Ioan. tract â–ª xxxiii Ambros. de Sacra Lib. i. cap. vii Ambros. de iis quâ— mist. initiâ— antur cap. vii Math. â—â— Maâ— xxv Aug. de simbolo lib. iiii ca. i. Iohn xv Act. ii Luc. xxiiii â–ª Act. viii Act. xix Basilius de spiritu S. cap. xxvii â–ª Dionisius Arâ—opag câ—p iiii 〈◊〉 iii. Aug. de 〈…〉 xv cap. â—xâ—i Mâ—th iiii i. 〈◊〉 ii Galaâ— v. Melchiâ—des papâ— epist. decretali Iohn xiii 〈◊〉 â–ª xvii Luke ix Mat â–ª â—iiii Luke xxii Mat. xxvi 〈◊〉 xxvi Bernard Ser. de diligendo deâ— ii Tim iiiâ— â–ª Philip. i. Act. v. Aug. de eccle dogmat â–ª ca. lii Esay xi Greg. super Ezechiel hom â—â—x i. Cor. x â–ª Eccles. x. Esay xiiii Gene. iiii Aug. ser. domini in moÌ„â—â— li. i. Proâ— ix i. Iohn iiii Eccles. ii Bernardus Ser. de sep tem donis Eccl. xxvii Rom. â—i Mâ—t. v. Aug. Ser. domâ—ni in moÌ„te li. ii â–ª Aug. de Ser. domini in moÌ„te lib. ii Mat. xxv Psal. xxxiii Eccle. vii Coloss. i. i. Cor. xv Pro. xxviii i. Tim. vi Eâ—ech xvi Iacob iii. Grego in canti cap. i Cypria de duplicâ— martirio Chryso in Mat. hom lxxâ—iii â–ª Eusebius Emesenus orat de corpo saÌ„g Mat. xxvi Mark â—iiii Luke xxii i. Cor. xi Ambâ— de Sacraâ—â—â— â–ª iiii cap. 〈◊〉 Emes ora de corpo sangu Ireneus lib iiii cap. xxxiiii Chrysost. in Mâ—t ho. lxxxiii Bernardus serm in cena domini Chrysost. de prodit Iudae In .ii. tim i. hom ii In Math. ho. lxxxiii Aug. de trinit lib. iii. cap. iiii Hesichius in leuit lib vi ca â–ª xxii Chrysost. hom xvii in Math. IoaÌ„ vi Theophi in Marke cap. xiiii Epipha in Ancoraâ—u Aug. in li. senten prospe Hylarius pontif Cyrillus in IoaÌ„ lib. x. cap. xiii Cypri li. i. epist. vi i. Cor. xi Aug. in lib. senten prospe Chrysost. in Mat. ho. lxxxiii Origenes in psalme xxxviii Theophi in capi x. ad Hebre. Ambros. offic lib. i. cap. xlviii Heb. ix Nazianzenus orat de pascha Bernardus serm de cena domini Cypri ser. de cena â–ª Chryso de sacerdotio lib. iii. Chrysost. in Mat. ho lxxxiii
then could not a man be sure of whō to receyue and should alwayes be in doubte of the vertue of that he receyueth which no man maye be And althoughe the true Sacramentes of Christ may be ministred and receiued out of the Catholike Churche among heretickes and scismatikes yet they can not be profitable to the receyuers vntill they come agayne to the vnity of Christes Catholike Church Wherefore good people let euery man and woman that desyreth to bee made holle from hys synne or to bee preserued or sanctifyed by Christe and to be pertaker of hys blessed passion prepare hymselfe wyth all reuerence and humblenesse of harte to receyue these most holye Sacramentes in suche fourme and for suche purpose and intent as oure Sauioure Christe and hys blessed Spowse the holye Catholyke Church haue appoynted and ordeyned seynge that otherwyse to mysorder and abuse theym or wyllfullye to denye or refuse theym is to denye or refuse Christe that made theym oute of whose bloodye syde they came foorthe and also to denye or refuse the benefyttes of hys death and passion which by them be applyed and be brought into our soules As the reuerent and worthy vsing of them is the meane to grace and saluation so the misusing or contempt of theym is heynous and detestable sacrilege because with out them no religion can be perfyt whiche perfitnes euery man is bounden to procure with al his diligence duringe the time of this present life that at thend therof he might enioye lyfe euerlastinge to the whiche he brynge vs all who hath so derelye boughte it for vs to whom be all honour prayse and glorye worlde without end Amen ⸫ ¶ Of Baptisme Sermo secundus BEcause the holye Sacrament of Baptisme is the firste gate or entrye into the Churche of Christ and the grounde of all the other sacramentes whych can not be geuen to anye but to suche as be baptised before therfore good people I shall now begyn wyth Baptisme and declare vnto you what ye ought to thinke of it and what fruit ye receyue by it Firste it is to be knowen that oure Sauiour Christ did institute and ordeine this sacrament when after his resurrection appearynge to hys disciples he sayde to them All power in heauen and in earthe is geuen vnto me go ye therefore and teache all nations and people baptising them in the name of the father and of the sonne and of the holye ghost and teaching them to keepe and obserue all thinges which I haue cōmaunded you and I am with you alwayes to the worldes end By whyche wordes of our Sauiour Christ we learne that power is geuen onely to him to institute and ordeine sacramentes which the churche receyuing of him and of his spirite doth faithfully delyuer vnto vs to be obserued and vsed And also wee learne that the forme and maner of baptisynge is to do as he commaunded and in so doyng to saye these wordes I baptise the in the name of the father and of the sonne and of the holy ghost And we learne also that Christ doth by his promyse assist the doyng of his minister and woorketh the same effectes by Baptisme when it is duely ministred of a man as if he did minister it himself And last of al we learne that Baptisme is not an ydle ceremonie but that euerye person which is baptised and beyng of age and discretion oughte to bee taughte before the faythe of Christe and to beleue the same and than after Baptisme ought diligētly to obserue and keepe all thinges whych Christe hathe commaunded And if they that be baptised be infants or other wyse can not beleue themselues lacking the vse of theyr reason seyng our Sauiour Christ sayd that children perteyne to the kyngdome of heauen and the doore into the kingdome of heauen is baptisme at which doore no person can enter in ordinarily but such as be borne agayne of the water and the holy ghost therfore suche be offered to be baptised in the fayth of the church and in receyuing Baptisme they are made faythfull by the sacrament of fayth but of thys thyng I shall God wyllinge speake more an other tyme. Secondarilye it is to be vnderstanded that Baptisme oughte to be ministred in water as Christ hath ordeined and in no other licour and that is because Baptisme is a sacrament of necessitie and water is a cōmon element throughout the whole world and therfore it is ordeined to be ministred in water that no man might excuse hymselfe for lacke of matter and so come in daūger of dampnation for lack of Baptisme And also it is ordeyned to be in water for sygnification of theffect that men mighte learne in this Sacrament as they do in all other by the propertie of the element what is the vertue and effect of the same that lyke as water washeth awaye the spottes of the body so baptisme wassheth awaye the sinnes of the soule and also because the generall floode in the time of Noe and the red sea through whiche Moyses and all the people of Israell went and thereby escaped the daunger of king Pharao that persecuted theim were figures of baptisme therefore it is ordeyned to be in water that the truthe myght agree with the figure and gods people might be nowe saued from the deuyll and drowning in deadlye sinne by the water of regeneration ioyned wyth the worde of lyfe as Noe and his chyldren were saued by the water of the floode hys ship and as Moyses wyth Gods people were saued from the sword of Pharao by the water of the red sea and the cloude Yet the grace that is ministred in the water procedeth not from the nature of the water which without the worde of God is but onely water styll but it procedeth from the presence of the holy ghost that descendeth vpon the water and doth consecrate the water and by it doth washe and purifye the soule Thyrdlye it is to be knowen that a man by the vertue and efficacie of Baptisme truelye ministred and receyued is washed from all kynde of synne indued wyth Gods holye spirite appareled wyth Christe and hys ryghtwysnesse and is made with Christ an inheritour of the kyngdome of heauen First baptisme washeth away all synnes in thoughtes in wordes and in deedes both oryginall synne and actual or personall sinne which be done either of ignoraunce or knowledge both the sinne it self and the giltynes therof and also the eternal payne in hell due for the same as the prophet sayth In that day of Christ there shall be a fountaine set open to the house of Iacob and to all the inhabitauntes of Hierusalem for the washinge away of sinnes And Saint Paul sayth to the Corinthians that they were greate and haynous sinners but now they be washed they be sanctifyed they be iustified in the name of oure Lorde Iesus Christ and in the spirite of our God and that there is no dampnation
maye bee minister of it and for lacke of theym anye wooman yea the verye moother of the chylde yf case so requyred and for doctryne a litle suffyseth for the fourme of the Sacrament consisteth but in three or foure woordes whiche be soone learned And lyke as chyldren were made giltye of originall sinne and dampnation for an other mannes faulte so they maye be reconciled agayne to God and haue remission of synne in Baptisme by other mennes faythe For whiche cause euery chylde that is Baptysed professeth Christes fayth by the mouthe of the churche which is represented by the godfathers and godmothers and likewise maketh hys couenaunt with God to renounce the deuyll and all his woorkes and vayne pompes And therfore all you that haue bene or shall bee Godfathers and Godmothers by offringe of children to Christ by Baptisme in the name and fayth of the Churche whiche you represente and by aunswering for the children haue made your selues sureties for the same take hede to your charge that when the sayde chyldren shall bee hable to take knowledge ye teache or procure them to bee taughte that fayth and professyon whiche they haue made by you and to bee exhorted dyligentlye to lyue a Godly and vertuous lyfe accordinge to that professyon whiche they haue made in theyr Baptisme by you and to obserue the commaundementes of God and all thinges whyche they haue promysed and vowed by you so that bothe you and they might passe ouer the tyme of thys presente lyfe in the well vsinge of Goddes graces geuen in Baptysme labouringe dayly to continue and to increase the same in the feare and loue of GOD and good workes that at the ende and terme thereof ye maye attayne the crowne of rightousnesse whiche God wyll geue as he hath promised to all them that loue him to whom be al praise honor and glorye for euermore Amen ¶ Of the auncient and Godly Ceremonies pertayning to Baptisme and what is ment and taught by them Ser. iiii IN Baptisme good people besyde the very ministracion of it whyche consisteth in speakinge of a fewe formall wordes ouer the child baptysed by the minister of God and in dippinge the same chylde the same tyme in the Element of water or in tyme of neede by powrynge water vppon hym whiche two thinges bee required of necessitye to the true mynystracion of thys Sacrament there be also other Ceremonies vsed whiche be called Sacramentalles and haue bene vsed vniuersally throughoute the holle Churche of Christe from the Apostles time tyll this daye and were ordeyned to bee vsed partely against the power of the deuyll partely for the deuocion and instructyon of vs and them that bee baptised for that cause I thinke it good to declare vnto you at thys time which be those Godly and auncient Ceremonies of baptisme and what is mente and taught by them The first Ceremonye whiche is called Exorcisme is done withoute the Churche doore because the childe that is brought to be baptysed is as yet no parte of Christes catholike Church but the childe of Gods wrath by hys natiuitye conceiued in sinne and is vnder the power of the deuyll tyll he be admytted into the Churche of Christe by baptysme and be made a membre of the same Churche by regeneration and the renuing of the holy spirite for whiche cause the holy Churche vniuersallye and after one maner vseth first of all this exorcisme whiche is an adiuration of the deuyll in the name and power of the holye Trinitie to departe from that creature of God whyche he possessed before whereby the chylde is delyuered from the power of the deuill that stoppeth him all that he can from the Sacrament and the grace of the same and is prepared to be translated and brought into the kyngdome of Christe Here plainely appeareth how the prince of this worlde is cast foorth and how the stronge prince is bounde and hys vessels bereafte from hym and broughte into the possession of the stronger conquerour that hath taken captiue the captiuitie it selfe and hathe geuen giftes to men Lyke as kinge Pharao in Egipt oppressinge the people of Israell with importable woorkes and kepinge them in thraldom and slauerye and not suffringe them to depart from Egipte at the message of God by Moyses and Aaron was sondrye and dyuers wayes plaged by almightye God and yet styll dyd obstinately withstande God tyll he and all his armye was drowned in the read Sea euen so the deuyll kepinge in bondage and thraldome the reasonable creatures of god is continually plaged scourged by these exorcismes and adiuracions in the power and name of God and yet he beyng obstynate in hys malycyous tyrannye dothe not wholly dismysse and suffer the sayd creatures of GOD to departe out of his dominion tyll they come to the water of Baptisme wherof the read Sea was a figure and there is he ouerthrowen and the childe baptised sette at lybertye by the mightie hande of God to serue him al the dayes of his lyfe In this exorcisme there bee vsed dyuers thinges Firste the partye that is baptised geueth his name to Christe eyther by him selfe if hee be of age or by his Godfathers and Godmothers as representing the Churche wherby we be taughte that he renounceth vtterlye the deuill his former possessour and now geueth his name to be taken as a souldiour of Christ and to be from henceforth vnder his dominion and obedience So longe as he remayned in the possessiō of the deuyl he bare no name but as soone as the name of GOD is called vpon ouer him than hee taketh a name and begynneth too bee wrytten in the booke of lyfe Nexte the geuinge of the name the chylde baptysed is marked with the sygne of the crosse in dyuers partes of hys bodye whereby we vnderstande that now he is receyued into the army of Christ and taketh hys souldyours coate and his badge vppon him whiche is the crosse of Christ vnder whiche he professeth to make warre againste the deuyll duringe his lyfe Whiche crosse the deuyll feareth marueylouslye because he was once beaten and ouercommed with that rodde and as God when he plagued the Egiptians woulde not suffer the Aungell to kyll any persone nor yet to enter into the house but to passe by the house where the bloude of the Paschall lambe was sprynkeled vppon bothe the postes of the doore euen so the deuyll that is the destroyinge Aungell dare not come nere to kyll but flyeth from hym that professeth to fyghte vnder the crosse and so in verye dede taketh his crosse vpon him and foloweth Chryste The lyke is shewed in the Prophete Ezechiell howe that all they in the city of Hierusalem that were marked with the letter taff T. in their forehead whyche is the verye sygne and prynte of the crosse were saued and delyuered from the plague and sword of Gods Aungell And this sygne of the crosse is marked vppon the chyldes
in a new sepulchre so ought we to laye it in a cleane harte and a chast bodye Whiche thing if we diligently procure as it maye be done in litle time make our selues not vnworthy receiuers of so great a treasure than shall Christ our lord with the Father and the holy ghost come vnto vs and dwel wyth vs and worke in vs all the godlye and wonderfull effectes of this blessed Sacrament both in our soules and bodies and nourishe vs into Christes mistical bodye wyth hys owne naturall fleshe whiche as a pledge maketh vs to bee in sure hope of life euerlasting to the which he bring vs that made vs to whom be all honour and glorye for euermore Amen ¶ How a man may come worthely to receyue the blessed Sacrament Ser. xi I Purpose by the grace of god in this Sermon to instructe you good people howe to prepare your selues to come worthelye to receiue this holy sacrament ye know the great and meruailous benefites whyche Christe our Lorde worketh in their soules and bodyes that worthelye come vnto it and also ye knowe the daungerous and damnable state of theym that come to it vnworthely and that ye may the better auoyde the one and bee pertakers of the other First ye ought certainly to know that it is required that ye dooe come to it and receyue it For as the vnworthy comminge is perilous so not to bee pertakers of this mysticall supper at all is a great offence and a verye destruction of a mans soule as our sauiour Christ taught vs saying Excepte ye eate the fleshe of the sonne of manne and drinke his bloud ye shall not haue lyfe in you and he that eateth my fleshe and drinketh my bloude hath lyfe euerlastynge Whyche is to bee vnderstande of hym that eateth Chrystes fleshe as it oughte to bee eaten For manye eate it that dooe not dwell in GOD nor GOD in theim because they eate it not wyth a cleane harte and after that maner whyche Chryste sawe when he sayde so Manye forbeare to come to it because they perceyue theyr conscyence greeued wyth deadlye synne and in that they dooe well yf they can so forbeare iustelye without offence of other persones But yf they forbeare because they haue a wronge and false opinion of thys holye Sacramente or because they wyll not bee reconcyled to their neighbors or intende not to amende and forsake theyr noughtye lyuing then besyde theyr heresye and other damnable liuing they offende deadlye diuers wayes bothe in contemninge Christe and his Sacramentes whyche he hath ordayned to bee instrumentes wherewyth he myghte geue vnto vs grace and saluation and also in contemninge the Churche of Christe whiche hath ordeyned that euerye manne and woman beyng of yeares of discretion shoulde faithfullye confesse alone to his owne curate or by his permyssion to some other mete and learned Prieste all his synnes once in a yeare at leaste and shoulde to his power fulfill that penaunce and satisfaction whiche is inioyned hym receiuinge reuerentlye at leaste at Easter the blessed Sacramente of the aultare excepte perchaunce by the counsell of hys owne curate for some reasonable cause he thynke meete for a time to forbeare the receiuinge of it And that he whiche contemneth this ordinance should be accursed and kept from the entring into the church amonges chrysten men and when he is dead should be kept frō Christen mennes buryall This is the discipline and ordinaunce of the Churche at thys daye whyche is not a restreyning of a manne to come but once a yeare but correcting of him that commeth not once a yeare The oftner he commeth the better it is and the more is he nouryshed to euerlastinge life And the better the man is the more desirous is he to be ioyned to god corporally by this Sacrament For as Christ by geuing to vs his fleshe and hys bloude declared moste of all his exceadinge loue towardes vs euen so declareth he his loue moste of all towardes GOD that the oftneste and with moste reuerence commeth to receyue this precyous foode of his fleshe and bloude So did the holy man Iob say of hys seruauntes that loued hym most repetinge their wordes whiche were these who shall geue vs of his fleshe to eate that we may be full withal Which no man euer dyd but Chryst our Lorde to thintent he myght bynde vs to hym wyth more charitie Suche was the feruente charitye of the people in the begynninge of the Churche that came euerye daye or in a maner euerye daye to this holy Sacrament and afterward when deuotion decreased they came euerye sondaye and further as the charitie of the people waxed colde the fewer tymes they prepared themselues to receiue this Sacrament in so much that it was decreed by certaine prouinciall counsels that he that came not thrise a yere that is to say at Easter at Pēthecost and at Christenmasse shoulde not be taken as a Catholyke manne But after that when deuotion decayed and charitie was cold iniquitte did abound so that men geuinge the brydle to the fleshe were carelesse of theyr saluation than the Churche oure mother beyng carefull for her children and compelled by loue partly to condescend to the infirmitie of the people and partly by discipline to reduce the people again to their duties did in a general counsel decree that euery person of discretion should fulfyll gods commaundement in receyuinge thys Sacrament once a yeare at least as I haue sayd before vnder the paine of excommunication which is the spirituall sworde of Christ to compell men to do their dueties which nede not to be drawen but for the hardnes of our hartes that loue the worlde more than God and to serue the deuyll rather thā Christ the authour of al grace which is geuen to vs in this blessed sacrament Whervnto I shall most earnestly exhorte euerye man and woman as they loue theyr owne soules and to be preserued in grace the fauor of God to dispose themselues often tymes effectuallye to receyue the bodye of oure Sauyour Christe whiche is euerye daye bothe offered to GOD the father for the synnes and infyrmities of the people and also is prepared offered to all them that wyll with a pure harte receyue it For they that wilfully abstain from it they depriue themselues of all the graces and Godlye effectes whyche bee geuen by it they loose theyr spirituall strengthe to fyghte againste the deuyll and they waxe rotten and dead members of Christes bodye lackynge theyr foode and spyrytuall nourishment and so are meete for nothinge els but to be cast into the fyre And they that be in cōsciēce of deadly sinne let them by penaūce make cleane their conscience for otherwise we that be ministers maye not minister but to the worthye receiuers so farre as we knowe for if we know any man to come to it vnworthely we ought rather to shedde our bloud than to geue Chrystes
our sinnes that the bytternesse of our penaunce mighte wype awaye the fylthye humour of our corrupt life from our soules The Iewes did eate their lambe standinge hauinge their stafes in their handes and in greate haste ready to flye out of Egipte euen so oughte we to stande in true faythe and good lyfe not to syt or lye in corrupt doctryne or lyuing but to haue the staffe of true hope of eternall ioyes to come in our handes to stay vs in the daūgerous iourney of this worlde that wee neyther faynte for werines nor giue ouer for cowardnes to our gostly enemies knowing that theyr iorney was but from Egipt to Iewry and our iorney is frō the earth to heauen the strong and holsome vittale of whiche iorney is this heauenlye foode of Christes body and bloode And as they were in readynes to departe out of Egipt by and by after the eating of the lambe so ought we cōmyng to this blessed sacrament to haue our liues so vp righte and pure from all synne as thoughe we shoulde euen then depart out of this transitorye worlde For looke in what state of clene lyfe aman wold auenture his soule when he dyeth let him with all diligence prouide and procure that his soule be in the same state when he commeth to communicate By this comparison ye may learne good people howe to proue iudge your selues and so to come worthely to this heauenly foode The next thing is to lerne how to iudge and discerne the body of our Lord whē we come vnto it that is to say we may not vndiscretlye negligentlye take it but we oughte to discerne Christes body from other common meates and considering the great dignitie and worthynesse of it we ought to geue honour and reuerēce due to so great a thing as is the flesh and bloode of Christ God and man not the fleshe of man one lye for than it could not geue life but the proper fleshe of Gods sonne vnited to his person in diuinitie and is therfore able to geue lyfe eternall to our mortal bodies For which cause we ought with feare reuerence and a deuoute mynde to come vnto it which beyng the same in substaūce that suffered is also the best wytnesse of Christes paynful passion Wherefore when thou doest go vp to the Aultare to bee fedde wyth thys spirituall and heauenlye meate beholde wyth fayth the most holy body and bloude of thy God honour it maruel at it touch it with thy minde take it with the hand of thy hart and speciallye drynke of it wyth the draughte of the inwarde man No man eateth worthely this flesh but he that first honoureth it with godly honour in the holye Sacrament considering that it is greate synne not to honour it seinge it is the bodye of him that made thee and wyth it redemed thee and shall by it rayse thee oute of dust and ashes for the which thou hopest to receiue heauen and the ioyes that bee therein and to bee associate to his holy angels But wher as in this sacrament there be two thynges conteyned the outwarde fourme of breade which is sene with the eyes of the bodye and the bodye and bloude of Christe whiche is seene onelye with the eyes of the soule which is fayth Therefore let euery man or woman when he seeth this sacrament in the Priestes handes direct the eye of his faythe and hys intent to honour onely that substaūce of Christ God and man whiche he seeth not with hys bodelye eyes but beleueth it moste certeinlye to be there present and let him not fyxe hys thoughte vpon the visible whitenes or roundnesse of the bread which be sensible creatures reserued ther for the vse of this mistery and may in no wise be adowred and worshipped with godlye honour but let him intend to honour the body and blood of Christ and yet not those as onely creatures but as they be vnited to the Godhead and made one person in diuinitie for onelye God is to bee honoured with godlye honoure whiche we doo when we honour Christe God and man present in the blessed Sacrament This honour specially consisteth in oure true and lyuely fayth which we haue of Christe there present which honour we declare outwardly by kneling and other reuerent behauour of our bodies protesting thereby what is our faythe and iudgement concernynge the substaunce of thys most blessed Sacrament and so we truly iudge and discerne our Lordes bodye And for further honour to be geuen vnto it when so euer we receiue it we take it fastinge before all other meates except extreme sicknes or the instant danger of death doo require otherwyse to take it when and as we maye For euer synce the Apostles time it pleased the holy gost that for the honour of so great a Sacrament the body of our Lorde shoulde first enter into the mouthe of a Christen man before all other externall meates For thys maner and custome is obserued vniuersallye througheout the holle worde And for that cause it is decreed by the vniuersall Churche of Christ that this moste honourable Sacrament shoulde bee reserued for the necessitie of theym that be sicke or absent least where as it can not bee duelye consecrate at all tymes and places of a priest not fasting the sicke folkes should die wythoute thys heauenly foode whyche is theyr strengthe and the staye of theyr passage to the next worlde Furthermore at the tyme of the receyuing of this Sacrament we ought to haue our myndes occupyed in remembryng the passion of Christe For by this sacrifice which Christ geueth to vs we know assuredly that he boughte vs wyth no worldly treasure of golde and syluer but wyth this same his moste precious bodye and bloude and by it we are prouoked to remēber alwayes his most hye benefite and therewithall continuallye to render moste humble thankes to him in deuout affection and obedient seruice according to hys good wyll and pleasure Thus receyuing the bodye and bloode of oure Lorde we oughte thankfullye to remember and confesse that oure sauiour Christ hath geuē his body to death and shed his bloude for vs knowyng that we ought agayne rather to suffer our bodyes to be slayne and our bloud to be shed for hym and in defence of hys truthe and edifyeng of his people if the case so required than to forsake or denie him or the truth of his gospell reueled by the holy ghost to the catholike churche By this good people ye knowe how to iudge and discerne the bodye of our Lord and how to behaue your selues when ye come to receyue it Now likewyse know what is your dutye to do after ye haue receiued it Ye ought to keepe and preserue your selues clene from synne rather after than before lest you commit anye thyng that might displease the presence of his maiesty whō ye haue receiued and therby be an occasiō of his
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
of the bodye can not sustayne bothe But when bothe are made incorruptible then maye the payne rage at wyll and fynde no ende Let vs not thinke that the extremytye of oure torment shall make an ende of our sorowe but as we sayed oure sinnes shall kindle oure payne and incorruption of bodye and soule shall without end continue the same And if it were so that equall time and all one space were appointed for the pleasure here and for the payne there shoulde there be any man so folishe and so madde that woulde chose for one daye of pleasure to suffer one daye of payne when as the sorowe of one houre and euery torment of the bodye is wonte to make vs forgette all tyme paste in pleasure before But now where as it is possible in a shorte time yf we conuert to God to escape all these tormentes of paines and to atteyne eternall ioye why doe wee lynger why do we tarye and do not vse the largenesse and free gyfte of GOD The vnspeakeable and infinite goodnesse of God hathe alreadye prouided not to extend the tyme of our laboures and conflictes nor to make it longe or eternall but shorte and as I might say a moment of an houre This is euen the life present yf it be compared to the lyfe eternall The goodnesse of God hath therefore prouided that in thys lytle shorte lyfe shoulde be oure conflictes and labours and in that whyche is eternall shoulde be the crowne and rewarde of oure merytes that oure labours shoulde soone be ended and the rewarde of oure merites should endure for euer But this like as it reioyseth them that through paciēce of labour receiue the crowne So it tormenteth and afflicteth them in tyme to come that see them selues for a short time of pleasure to haue lost eternall glorye and to haue gotten perpetuall miserye And lest we come into this vexation of mynde lette vs nowe awake whyle we haue tyme. Loo nowe is the time acceptable nowe is the daye of repentaunce But if we neglect oure lyfe there remaineth for vs not onelye those euils whyche we shall suffer in hell but an euill more greuous then all that To be excluded from all goodnes and to be depriued of suche ioyes as be ordeyned for sayntes doth engender such a griefe suche a sorowe that if no other did otherwyse vexe vs that alone might suffyce The lacke of the glorye whiche we had in our power to enioy passeth all the tormentes that be in hell For when the holle vniuersall worlde shall come to iudgemente to be iudged of that iudge that nedeth no witnes that seketh no proues that admytteth no oratours but all these set aparte he himselfe discouereth and sheweth abrode both dedes wordes and thoughtes and euery thing as it were painted in certeine tables he layeth open before the eyes of them that did them of them that stand by How shall not euery creature then shake and stand in great feare And if then the floud of fyre did not ouerflow the worlde nor the terrible angels assist God and if there were no face horrible sight of tormentes but onely this that yf men were called forth before the kinge and some should be accompted worthye prayse and honor and other wyth shame rebuke and confusyon abiected out of syght If men should onely suffer thys kinde of punishment would not it in a maner excede all the paynes of hell that other men receyuing rewardes of the king they had deserued shameful repulse with confusion how great 〈◊〉 this is although my wordes can not fully teache it nowe yet when it shall come to experyence of the matter in dede then we shal plainelye know it because we shall painfully fele it Adde also to all these the sorowes of the tormentes not onely the confusion and shamefull reproche but also put before thine eyes the way that men be drawen to the fyre and paynes thinke vppon the cruell and horrible ministers of the paynes that throw downe headlinge synners into all kindes of tormētes and that the same time that other which lyued well are borne vp by the most clere and pleasaunt aungelles before the hyghe seat of the eternal king and are rewarded with crownes of glory and immortall reward It is no maruaile if the infidels and they that beleue not the generall iudgement and the resurrection to come care not how they liue and haue no cōpunctyon of harte nor remorse of their synnes but for vs that see thinges to come surer then thinges presente to lyue so wretchedlye and to take no remēbraunce of the iudgement to come but to fall into vtter contempt of it it is extreme maddenesse and one of the greatest sinnes of all when we that beleue frame our lyues lyke vnto them that beleue not To fall into sinne is a point of mannes infyrmitie but to remayne in synne styll is a poynte of the deuilles obstinacye Thus let vs put before our eyes the last daye and make haste to amende our lyues tyll we haue tyme. For he that hath promysed pardone vnto vs whensoeuer we conuerte dothe not promise vnto vs longe lyfe and to lyue whyle to morowe Watche therefore sayeth our sauiour Christe because ye knowe not the daye nor the houre Euer ought we to be afrayde of the laste daye which we can not foresee We ought than to seke our Lorde GOD whyles he maye be founde and not to lye sleping in sinne as the fyue foolyshe virgins did tyll the spouse come and the doore be shutte For than shall the doore be shutte to them that to late and vnfrutefully shall lament whiche now standeth open to all that truely and betymes wil be penitent There shalbe repentaunce than but not fruitfull For than shall he fynde no pardon that now wilfully looseth the time of pardon Yf we than praye wyth the foolyshe virgins Lorde lorde open the doore to vs wee shall heare hym saye againe I knowe you not For there is no man can obteyne that he asketh whyche here woulde not fulfyll that GOD commaunded He that wyll be oute of all dout and auoyde the daunger of eternall deathe lette hym dooe true penaunce whyles he is in healthe and hathe space and occasion of GOD offered to doe it and than maye he be sure because he hathe done penaunce in that tyme when he myghte haue synned more But yf he wyll than take repentaunce when he can synne no more than synne dothe forsake hym and he not it and than it is no maruayle thoughe GOD contemne him in hys deathe that euer before contemned GOD in his lyfe It is easye for a sinner at the begynninge to aryse but if he delaye his conuersyon the longer he remayneth in synne the harder it wyll be for hym to aryse The longer the deuyll hathe possessed a man wyth the more difficultie will he let hym go Dauid smote Goliath in the forehead and so killed him wherby we be
the strawe the straw will burne euen so our weake and synfull nature is soone set on fyre wyth the burninge dartes of the deuyls tentation if they be suffred to come nere and theyr waies and entries be not stopped Also besyde the diligent keping of his fyue senses a man must flee and forsake the companye of euil and lewde persones and of those that shew euyl example or geue occasion to vice For he that toucheth pitch shal file his handes with the same he that kepeth company with a proud man shal begyn to be proud As Saint Paul saith Do you not knowe that a litle sower leuen doth make sower the holle batche of dowe euen so the vice or euil example of one dothe infecte a great manye and draweth other that be weake to folow him in the like vice Departe thou saithe the wiseman from a wycked man and kepe no company with him and so shal vice and wickednes depart from thee The fourth thyng for a man to auoyde sinne is to remember his last ende in all his woorkes and deedes and so he shall not synne for euermore It is good for a man to thynke vpon the beginning of his life to consider the middes and to remember the last ende The beginning bringeth shame the middes bringeth sorow the ende bringeth feare If a man thinke from whence he came he shall be ashamed if he consider in what case he is he shall lament if he remember whyther he shall goo he shall be afrayde Man fyrst of all when hee was in honoure made to the Image of God and to be pertaker with Aungels of the kyngdome of heauen not regardinge hys dignitie contempning the commaundement of God his maker and folowing his owne sensual appetite was coÌ„pared to vnreasonable beastes and chaunged the similitude of God wyth the similitude of beastes and the honour of hys first image beyng taken away by carnal desyres and beastly lyuing was made like a beast If a man therâ—fore remember hys olde nobilitie howe he was made Lord ouer the woorkes of God a felowe of Aungels a Citizen of Paradyse and one of Gods housholde and being by hys owne fault cast into inwarde darkenesse of errour and ignoraunce banished from pleasaunt Paradise made felow with brute beastes and a straunger or rather enemye to God maye not he considering thys his beginning and hys great fall into suche vyle beastlynes be worthely ashamed After this if man consider where and in what state he is he shall perceyue that beyng in thys transitorie worlde he is in the vale of miserye where nothyng is vnder the sunne but vanitie labour and affliction of spirite where nothing is verely and constantly pleasaunt but onely by chaunge by passing from one thing to an other where the remedye of one labour is the beginning of an other where the lesse euill seemeth a great good where the encrease of knowledge is the increase of griefe where man in banishment dwelleth in wildernes walketh in darkenes in daunger of falling downe the hyll and eating his bread in the sweate of his face Maye not a man considering whyther he is now brought be right sory and lament that the time of his trauayle and dwellyng here is prolonged but the best remedye to auoyde sinne is alwayes to haue in remembraunce his last end In the last end there be three thinges the death of the bodye the iudgement of God and the tormentes of hell What is more horryble than death what is more terrible then the iudgement of God and what is more intollerable than the paines of hel What shal a man feare if he tremble not at the remembraunce of these three yet if he haue lost shame for hys vyle beginning and if he feele no sorowe for hys present miserye at least let him take feare for the dreadful thinges to come For if he now spend his life in the workes of the fleshe in deathe he shall be dyuorced and separated from hys bodye and all the pleasures thereof in the iudgement he shall bee presented before him into whose handes to fall is most horrible and be examined of hym to whom nothing is vnknowen in hell if he be found giltie he shal suffer torment without hope of relese without measure of quantitie and without end of time Hath not this man good cause to liue alwaies in feare â–ª and with feare and trembling to laboure aboute his owne saluation thys feare which is the begynning of wysedome hath more strength to withstande sinne then eyther shame or sorowe For shame is taken away by the multitude of sinners where the felowship of so many euyll lyuers pulleth shame oute of hys harte And sorowe taketh comforte of the vayne pleasures of this present worlde and so is weakned and made vnable to withstand synne But feare that proceedeth from a sure and certaine faythe of thynges to come taketh no comforte of the worlde seynge that in deathe he shall carye no worldly good wyth hym and in iudgement he shall neither be able to deceyue nor to withstand Christ his iudge and in hel he shal haue no comforte nor redemption but perpetuall woo The fruite of this feare is that it bringeth before the eyes of oure soules sometymes the synnes that we haue done to the intent we shoulde bee wyllyng and ready to suffer the scourge as the prophet sayd of hymselfe confessing oure iniquitye and thinking for our synne sometimes the euerlasting paynes whyche we haue deserued to the intent we shoulde thynke al that we suffer here to be delites and pleasures in comparison of the tormentes whych we haue escaped sometymes the heauenly rewardes for which we labour and hope to the intent we should esteme the afflictions of this present life not to be equal and worthy the glorye that shall be shewed to vs sometimes the passions which Christ hath suffred for vs that coÌ„sidering what his maiesti hath vouchsafed to suffer for vs vnprofitable seruauntes we should be ashamed to drawe backe and suffer so litle for our selues and our own saluatioÌ„ And to make an end he that as I haue declared vnto you considereth the noughtynesse and vylenesse of hys synne and endeuoreth hymselfe to putte oute of mynde the fyrste motions of sinne whych the deuyll suggesteth and watcheth diligently the wyndowes of his fyue senses and as muche as he may flye the company of euyll persons and the occasions of synne and hathe the laste ende of hys lyfe alwayes in hys remembraunce wyth feare being also careful to walke warelye and woorthelye in the syght of GOD considering as occasion shall serue the synnes whyche hee hathe done the eternall paynes which he hath deserued the heauenly rewardes whyche he hopeth for and the passions whyche Christe hath suffered for him with suche entent as I haue before rehearsed no doute of it but that man which thus dothe shal auoyde synne shall lyue well shall increase in grace