lyfe perfection and saluation And after the same sorte the holye angels of God in the time of this oure sacrifice do assist the Priest and stand about the hoste thynking than the meetest tyme to shewe their charitie towards vs and therfore holding forth the body of Christ pray for mankynde as saying thus Lord we pray for thē whom thou hast so loued that for theyr saluation thou haste suffred death and spent thy lyfe vpon the crosse we make supplication for them for whom thou hast shed this thy bloode we praye for them for whom thou hast offred this same thy very body O Lord what earnest desyre shoulde we haue to be present and to associate our selues in the oblation of thys our Sacrifice whyche we knowe Christe him selfe alwayes to doo and also hys holy Angels and Archangels and is so acceptable a thing to God the father for all our synnes and ignoraunces ▪ For in that houre when Christes death is renewed in misterye and hys moste fearefull and acceptable Sacrifice is represented to the syght of God than sitteth the king vpon hys mercye seat inclined to geue and forgeue what so euer is demaunded and asked of him in humble maner In the presence of this body and bloode of our Sauioure Christe the teares of a meeke and humble man neuer begge pardon in vayne nor the Sacrifice of a contrite harte is neuer put backe but hathe his lawfull petition graunted and geuen By resorting to thys Sacrifice of the Masse we euidentlye declare and protest before GOD and the holle worlde that we put oure singular and onely trust of grace and saluation in Christ oure Lorde for the merytes of his deathe and passion and not for the woorthynes of any good woorke that we haue done or can doo And that wee make hys passion oure onelye refuge For when wysedome fayleth whyche onelye commeth by the doctrine of Christe when ryghtewysnesse lacketh whyche onelye is gotten by the mercy of Christ whē vertue ceaseth which onely is receyued of him that is the Lord of all vertue than for supplieng of these our lackes needes our refuge is to Christes passion than we rūne as the prophet saith to the cup of our sauiour a call vpon the name of our lorde that is to say we take his passion offer to God the father in misterie the woorke of our redemption that by this memorie commemoration of it it woulde please hys mercifull goodnesse to innouate hys grace in vs and to replenish vs with the fruyt of his sonnes passion and death For that commemoration of which our Lord said do this in remēbraunce of me is thonelye commemoration that maketh God mercifull vnto vs. We are become debters to almighty god two waies for our manifold sinnes iniquities done against him and for his manifold benefites graces giuen vnto vs. As for the debtes of our sinnes manye paye verye euill that driue of their penaunce to theyr last age many pay nothing at al that die with out penaunce and charitie and they that labour to pay all they can all theyr life can neuer fullye pay theyr holle debte no scant one farding of a thousand pound What remedye then haue we but to rūn to the riche man our neighbour that hath inough to pay for vs all I meane Christe our Lord that hath payed his hart blood for no debte of his own but for our debte ther whiles we celebrate the memorie of his passion we acknowledge and confesse our sinnes whyche be without numbre and graunt that we be not able fully to satisfie for the lest of them and therfore beseche our mercifull father to accept in ful payment and satisfaction of our debtes his passion which after this sort as he hath ordeyned to be done in the sacrifice of the Masse wee renewe and represent before him and where oure sinful life hath altogether displeased him we offer vnto him his welbeloued sonne Iesus in sacrifice with whom wee are sure he is well pleased most humbly making supplication to accept him for vs in whom onely we put all our trust accompting him all our rightwisnes and the author of our saluation ▪ And as for his manyfolde benefites and giftes of nature of grace and of fortune what haue we to render to God againe Synners that haue taken their soule in vayne and geue bothe their soules and bodies to serue the world and the flesh and abuse the goodes of the worlde as stickes and matter to kyndle the fyre of their vayne and carnall lustes they bee most vnthankful and deserue most punishment But other men that consider all they haue to be Gods giftes and geuen to them not to do theyr willes withall but to geue an accompt again of the wel vsing of them and therfore bestow their externall goodes in the workes of mercy and pitie and bryng their bodyes in bondage to their spirit and their soules to be ruled by the spirite of God and so dedicate thē selues holy to Gods seruice These men be good and make of theyr goodes their wylles theyr bodyes and soules swete sacrifices of praise and thankes geuing to almighty God but yet al these sacrifices in comparison of the greate heape of benefites whyche God hath geuen doth geue and shall geue vnto vs be but as it were one droppe to the hole sea a litle warte to a great mountaine and because they be vnperfite and in manye thinges spotted with synne and vncleane therefore they be not worthy to be represēted before God as thankes seing all we haue done is but our dutie skarse that For which cause we resorte to the bodye of Christe whom God hath geuen to vs and him as being ours we offer to God againe and so in him we supplye that we lacke in our selues For it is he that by his propiciatorie sacrifice which we celebrate in the holye Masse doth reconcile vs to God and with the plenty of his gfites maketh vs thankes geuers and in all thinges taketh vpon him our person and supplieth that we ought to do and by the very nature of his sacrifice which is his body styrreth vs to continuall geuing of thankes so that our Sacrifice beyng Christes bodye as it is the greatest gyfte that God gaue man So it is a woorthy and a reall geuing of thankes for all his other gyftes And therfore it is also called Sacrificium Eucharisticū ▪ a sacrifice of thankes geuing not onelye for that we by it geue thankes to God in woordes and prayers but also for that it is it selfe a sacrifice of thankes for oure redemption for the hope of our health and saluation And wher as sacrifice is the greatest and chiefest kynde of adoration that can be perteyning to Godlye honour called Latria therfore we do make sacrifice to no creature neyther to Saynt nor Angell but onelye to the holye Trinitie whyche is the onelye and true God and
carefulnes hath it wroughte in you that ye dooe not offend agayne hereafter And also it hathe wrought suche a confession of your faulie as ye offer to make satisfaction and amendes for the same and it hath wrought in you anger and indignation agaynst your faulte and feare of the terrible iudgement of God for your faulte and desyre to be reconcyled agayne to God and the churche and zeale to bee diligent in doinge good hereafter and punishement wherby ye do afflict and punysh your selues for your offence by past to the intent ye myghte escape the correction of God that hangeth ouer your heades All these bee the effectes of true Contrition which ceaseth not to wash the woundes of sinne more and more after forgeuenes as Dauid did and as naturall thynges be healed by their contraries so it laboureth to haue the woundes of synne fully and perfitely healed by doyng cōtrarye good workes to the former synnes that by them the roote of sinne might be cleane grubbed out and the rust that remaineth be clerely scoured and the pryde of mans harte pulled downe and humbled and the pronitie and disposition to synne brydled and refrayned whiche thinges be done when we do as Saynte Paule counselleth vs saying Like as ye haue geuen the partes and members of your bodye and soule to serue vnclennesse and iniquitie to further iniquitie so geue and applie the same partes a and members of your body and soule to serue rightwysnes for your sāctification That is to saye take as muche payne to purge and washe away the dregges and fylthynes of your synnes gathered by your noughtye lyuinge as ye toke pleasure before to defile and infect your soules by your sayd noughty lyuing And as ye be nowe iust and sanctified by remission of your sinnes the presence of Gods grace and his holy spirite in your soules so laboure also to be yet iuste and sanctified by purgynge the sequel the scarres and the deformitie which remayne in your soules after your synnes be remitted the paynfull affliction of your selues and by doyng the woorthy fruites of penaunce esteming and pondering the measure of your correction according to the quātitie of your fault And where as penaunce is two waies taken the one to be inward standing in the contrition of the hart the other outwarde standyng in the affliction of the flesh when thou doest cōdemne and reproue thy synne than thou hast penaunce and when thou doest by satisfaction folowynge punishe and correct thy sinne than thou hast the fruite of penaunce and when thy affliction and payne is no lesse incorrectynge of thy sinne then thy pleasure was in doyng of the same thā thou haste done the woorthy fruytes of penaunce as thus If thou haste stollen other mens goodes besyde the ceasing from the sinne and restitutiō of the same goodes nowe beginne to geue thine owne if thou hast vsed fornication a long time forbeare the lawfull vse of thy mariage so long tyme if thou haste doone iniurye to any man in woorde or deede make amendes with humble and good woordes agayne and theim that hurt thee laboure to reconcile them with kyndenesse and benefites It is not sufficient for a mans health to pull onely the darte oute of his wounde but also to laye some playster and medicine to the wounde Recompence thy delitious fare and dronkennesse with fastynge and drynkynge of water if thou hast sene a woman with an vnchast eye forbeare to see a woman agayne and learne after a wounde to take more heede Thus a synners lyfe ought not onelye to bee chaunged into the better but also God must be intreated and made mercyfull by almes and other peynefull woorkes for his sinnes by past The principal workes of satisfaction be fasting prayer and almes whiche be specially commended in the gospell of Christe Under fastinge bee conteyned all bodelye peynes and labours as watching lyeng vpon the ground wearynge of heyr or sackclothe and other suche lyke Under almes be conteyned al the other workes of mercie as well corporall as spirituall wherof some other time God wyllynge ye shall be instructed And vnder prayer bee conteyned the prayers of other as of Priestes poore men and poore scholers such as by our almes and liberalitie be procured to praye for vs as it is said in the old law that the Prieste shall praye for hym and for hys synne and it shall be forgeuen him So that fasting is a medicine to heale perfitly those sinnes which we haue done by concupiscence and desire of the fleshe against our selues and our own bodies And almes is likewyse a medicine to heale perfitely those synnes whiche we committed by cōcupiscence of the eyes whiche is couetousnes deceyte oppression and vniuste dealyng againe our neyghbours And last of al the pryde of life the contempte of godlynes and presumption of mynde whiche be sinnes immediatelye agaynst God be healed perfitely by instant humble and deuoute prayers And the holye scriptures doo playnly shew how that synners may here in this lyfe satisfie and content almighty God for temporall payne with these three woorkes as the booke of Danyell sheweth where the Prophet Daniel exhorteth the king Nabuchodonosor to redeme his sinnes with almes that is to say the seuen yeares of paine which he shoulde suffer for his sinnes And old Toby taught his sonne that almes deliuereth from sinne in which two places by the word sinne is vnderstanded the temporall paine due for sinne For by the merites of our sauiour Christ which be applied to vs in the Sacramentes of Baptisme and Penaunce the giltynes of our sinne and the eternall paynes of hell be taken away and our afflictions whereby we suffer with Christe and are made lyke to the Image of Christe taking their vertue of Christes passion and wrought in vs by his grace and holy spirite not of their owne worthynes but by Gods mercyfull acceptation are meanes ordeined of God to satisfie hym and to turne awaye his anger and displeasure for our sinnes and to purchase hys further grace And that fastynge and prayer be of the same effect for this purpose that almes is is plaine by the exaumple of the Niniuites who after the preaching and threatning of Ionas the Prophet beyng contrite and sorye for their offences did satisfie and redeeme the payne and punishment whiche they shoulde haue had with fasting in asshes and sackeclothe and feruent prayer and by that meane reuoked the sentence of God whiche was spoken by the mouth of Ionas But the scripture alwaies for the moste parte ioyneth these three together because fasting without mercye to a mans neyghbour and the lifting vp of his minde to God by prayer is vnfruitful and litle regarded of God And almes ioyned with surfeting and the gredy cares of the world and lacking the felowship of fasting and prayer is not meritorious And the prayer of him that will not bridle the desires of his fleshe by
God and eternall life it selfe were ioyned to it after the waye of meate by participation whereof it myght be delyuered from the possession of death and corruption and be indued with the property of Christes body which is eternall lyfe For as Christ reduceth our soules to life eternal by geuing to them his holy spirit in the sacrament of Baptisme euen so he reduceth our bodyes to life eternall by geuing to thē his lyuing and immortall body to eate in the sacrament of the Aultar And this is the ordinary way of gods working in vs althoughe he be not alwayes bounden to his Sacramentes but that he saueth men some times of his absolute power before Baptisme and rayseth some to lyfe eternall wythout thys sacrament such as for lack of age can not proue them selues or departe in the faythe of Christe without contempt or refusall of the sayd sacrament when by some vyolence or other impediment they were letted to receyue it in dede These be good people some of the effectes which Christ woorketh by thys Sacrament in mans body which in very deede be merueilous but aboue all other thys is the greatest that he maketh vs all that worthelye receyue him to be one body with him indued with his holy spirite whereby the perfit influence of his grace beynge our heade is deriued and deduced vnto vs that be members of his body fleshe of his fleshe and bones of his bones For as s. Paul saith we that be many are made one bread one body because all we do receyue and eate of one breade whych is the naturall body of Christ the breade of lyfe that came from heauen whiche he promysed to geue to vs al as he gaue it to death for vs all In nature we be all diuers persons and haue sondry and diuers substances but because we be all fed with one singulare substance of Christes flesh which can not be diuided into partes and also are sealed with one holy spirit that likewise can not be diuided therefore these singular thinges vndiuisiblye receiued into oure bodyes and soules drawe vs to theyr vnitie and make al vs one body misticall with Christ. Which vnitie is to be called true and natural vnitie and not onely in wyll and affection by faythe and charitye where accordyng to Christes prayer immediately after hys last supper he is in the father by the nature of his diuinitie and we in hym by his corporall natiuitie and he in vs by the Sacrament of his fleshe and blood and so by Christ is made a perfite vnitie Like as when two waxes be melted at the fyre one holle thing is made of them both euen so by the communion and receyuing of Christes bodye and bloode into ours he is in vs and we in him and so by receyuynge the vertue of this heauenlye meate we are incorporate into hys fleshe that for our saluation was made our fleshe Therefore good people consyderyng these gloryous and wonderfull graces and effectes whych by thys holy sacrament he worketh both in our soules and bodies let vs not defraud our selues of them neither by to long absteyning frō it nor yet by the vnworthye receyuing of it but as his exceedyng loue towardes vs moued him to geue it to vs so let it and the benefites we receyue by it increase oure loue towardes him and as he that geueth hys lyfe for vs and his fleshe to vs wyll denye vs nothyng that maye doo vs good so let vs serue hym wyth harte and wyll and omyt nothyng that may please hym so shall we finally inioye the speciall fruite of thys most blessed Sacrament in the kyngdome of God whych is incorruption and immortality of body and soule by hys grace and free gyfte to whom wyth the father and the holye ghost be al honour glory and prayse for euermore Amen ¶ An exhortation for the worthy receyuing of the holye Sacrament Serm. x. BEyng sufficiently and most manifestlye taught good people by the mouth of our Sauiour Christ that in this most holye sacrament he geueth vnto vs his bodye and his bloode that was slayne and shed vpon the crosse for the life of the world Let vs faythfully beleue God by his woord and not repugne against him although it seme not so to our senses and our carnall thoughtes for his misteries exceede our reason wherein we ought to consider not what oure eyes sheweth vs but what hys worde teacheth vs. For our eyes may easely deceyue vs but hys word can not deceyue vs who in sensible thinges geueth vs heauenlye and intelligible thynges whyche our senses canne not iudge and discerne but geueth place to our faith directed by Gods woorde to the knowledgynge of this infallible truth Therefore it is now oure partes to prepare and make cleane our bodyes and soules from al fylth of the flesh or spirite that we may receyue thys heauenlye meate woorthely considerynge the manyfolde graces that come by it and the eternal dampnation that hangeth ouer theyr heades that vnwoorthelye presume to receyue it Remember howe euerye man is displeased and angry with the traytour Iudas and them that crucifyed our Sauiour Christe and so beware that you be not likewyse giltye of the bodye and bloud of Christe They most cruellye shedde his bloude but he that vnworthelye receyueth hym with a foule and synfull conscience spitefullye treadeth his precious blood vnder his feete No fylth or myre is so vnworthy his pure and heauenly bodye as is the bodye or soule of man defyled with mortall synne And as the thyng we come vnto is most honorable so the woorthy receyuing of it is moste profitable But if a man come vnto it with a gilty and noughty consciēce it encreaseth his faulte and dampnation for he that eateth and drinketh the body and bloude of our Lord vnworthely eateth drinketh iudgement and dampnation to himselfe For as they that do defile the kings purple robe are worthy to be punished as wel as they that cut or rent it euen so it is no maruel if they that receiue Christes bodye with an vncleane conscience do suffer the same punishment that they doo whyche dyd nayle him to the crosse Se how terrible a payne S. Paul threatneth to the vnworthy receyuer saying A man that transgresseth the law of Moyses being conuict by two or thre witnesses suffreth death how much more and greater punishment deserueth he to suffer that treadeth vnder foote Gods sonne with no reuerence regardeth the blood of his testament by whiche he was sanctified but taketh it as comon meate doth iniurie to the spirit of grace and in that he betraieth and deliuereth Christ as Iudas did not now to the synful Iewes but to his own synfull members wherwith he presumeth to dishonour so inestimable a sacrament S. Peter and Iudas at one table in one supper did both eate of one consecrate breade whych was Christes bodye but Peter
taught that the deuill is soone kylled if we smite him in the foreheade that is to saye at his firste entrye into vs by sinne and in the beginning of our life If by heaping one sinne vpon an other we accustome oure selues to the same noughtye lyuinge in processe of tyme synne wyll wexe stronge in vs and preuayle ouer vs and make vs as bonde men and slaues vnto it and to folowe that waie whether so euer the deuyll shall leade or moue vs. Than shall Goddes specyall grace gooe from vs Goddes spyryte forsake vs and we be lefte to oure selues when one synne shall be a punishemente for an other A custome in euerye thynge is merueylouse vyolent speciallye when it hathe bodelye pleasure ioyned wyth it fyrste to entyce and than to enforce the soule to sinne Fyrste a manne that is not carefull howe to lyue and please GOD by neglygence and not regardynge hys deedes suffereth the feare of GOD to gooe awaye and than begynneth he curyouslye to searche and loue thynges withoute himselfe as worldelye vanities and estymation whereby inwarde deuotion in the harte decayeth after that curiositie hee fyndeth soone that pleaseth his wyll and doth practyse that that is euill and hurtfull to his soule Thus proceadinge from vyce to vyce hee is ledde by his own lust not stopped by any shame leauynge that is lawefull and followynge that lyketh him In this damnable lust is he bounden by custome whiche maketh those vyces that hee practiseth to be as it were naturall to hym and so from custome falleth into contempte of sinne geuinge luste the bridle and running headlinges whether so euer it carieth him This contempte bringeth in extreme malyce and causeth him to bee glad when he hathe done euil and to reioyce in all iniquitie This is the pernitious and deadlye chayne of sinne that draweth a manne euen downe to the pit of hell whiche can not bee broken when it is once surely linked excepte he stop at the beginning and louse the linkes before they bee knit one by one This cheyne made Lucyfer an Aungell of lyght to be a Deuyll in hel which falling from GOD by presumption encreaseth in malyce by obstinacye Thys waye goe all they that be children of the Deuyll firste by presumtion not carynge to sinne and than by obstinacye refusinge to ryse But lette vs consider with oure selues the daunger whiche wee bee in that haue sinned and not doone Penaunce Nowe is the axe putte to the tree roote if we fal by death hauing euil fruite and not good we shall perishe for euer more Lette vs consider the casualtie of oure frayle life the malice of the deuill oure Ghostlye enemye the nature of synne wherein the longer we tarye the harder it is to come out the goodnesse of God that so paciently prouoketh vs to returne the vnspeakable ioye that by Goddes grace lyeth in oure power to attayne the horrible paines of hell whiche by oure sinne wee iustly deserue and lette vs withoute any deliberation or counsayle but in all hast flye out of Egipte and runne out of Sodome that is to saye oute of the kingdome of darknesse and synne by the waye of Penaunce vsinge Goddes pacience to oure amendement not abusynge it to his anger and our confusion For if wee saye with the wycked seruaunte my lord prolongeth his comminge and beginne as he did to beate the seruauntes and maides oure felowes by anye oppressyon or iniurye and also beginne to eate drinke and be dronken the Lord of vs and of that seruaunte shall come in the daye when wee looke not for him and in the houre when we knowe not and shall geue vs oure rewarde amonges infidelles and vnbeleuers Butte if wee by and by at the hearinge of Goddes woorde as the Niniuites didde at the preachinge of Ionas dooe not harden oure hartes but conuerte to hym vnfaynedlye by Penaunce as they dydde thanne maye wee bee sure of hys mercye and remission than shall be great gladnes in heauen among the blessed angels of GOD for our conuersion and we for well vsing of his grace be brought to the fruition of his glory the whiche God geue vs throughe Christe oure Lorde to whome with the father and the holy ghost be al honoure Amen ¶ Of Contrition Ser. xvii YE haue learned good people by the woordes of holye scripture and by the publicke and vniforme teaching of Chrystes vniuersall church that penance is the onely medicine after baptysme to heale the dyseases of our synnefull soules and the onelye meane ordeyned of Chryste to reconcile vs againe to the fauour of almighty god whom by our sinne and the transgression of his lawe we had greuouslye offended And to thintent that euery man might vse thys holsome medicine after the true sorte and in suche wyse as it maye bee acceptable to God and profitable to his health and saluation I shall by Goddes grace declare vnto you at this time whiche be the partes of penaunce and than principally rest in the declaringe of the first parte Penaunce whiche is perfite and fruitfull hath three partes Contrition in hart Confessiō in mouthe Humilitie or satisfaction in woorke For seyng this Sacrament of Penaunce is exercised like a iudgement where there is bothe accusation witnes and sentence we maye vnderstande that god is the iudge in this court of our conscience where our thought is our accusour oure conscyence wytnesse agaynste vs confyrmed wyth the confessyon of oure owne gyltinesse whiche presupposeth the sorowe we take for oure offences and contrarye to the maner of all worldlye courtes because wee dooe not stande in defence of oure owne dedes but plead giltie before GOD who hathe promysed to pardone al them that conuerte and humble them selues before him therefore sentence of absolution and free pardone is graunted to vs by hym that wylleth not the deathe of a synner but rather his conuersion and life Whiche sentence is putte in execucion when the party gylty submitteth him selfe voluntarilye to the correction and discipline of his mercyefull Iudge or of hys minister in his name And by thys wee maye perceiue that of this Sacrament there be the three partes we spake of before Nowe concernynge the fyrste parte it is to bee knowen that Contrition is an inwarde sorowe and repentaunce whiche a sinner wyllinglye taketh for hys synnes for the loue of GOD whome he hathe so vnkindelye offended for the whiche he fully purposeth to sinne no more but to kepe Christes commaundementes truely and to make restitution and to confesse his offences and to doo satisfaction for theim as he shall bee enioyned This is the Contrition and repentaunce that euerye synner muste take for hys synnes and for better knowledge of the same lette euery manne marke well euerye point and parte of it Firste that is an inwarde sorowe whiche is taken not for any naturall inclination as for that sinne of it selfe is dishoneste or bringeth infamy and slaunder to the
lyke a deade carien lyeth in hys bodye as in a graue which when the mouthe is open sendeth forth an euyll sauour or smel and infecteth with poysoned woordes and example the ayre round about and all those that haue coÌ„uersation with him and so is he made odious to him selfe in that he defileth his owne bodye and is the cause of the sickenes and corruption of the same and is also odious to his neighbours whoÌ„ he hurteth many wayes and is also most odious to God whom he dishonoureth by hys noughtye lyuinge and diminisheth his glorye and causeth his name to be euyll spoken of amonge the Heathen and thus when a man lyeth impudently in synne hys enemyes laughe at him his frendes pitie him all other men abhorre him besyde that he looseth Gods most gratious fauour in whose sight he alwayes standeth and canne not excuse him selfe by secretnesse neyther in deede nor in thought and if he dye in this damnable state of deadly sinne his own conscience shal then accuse him before GOD and his remembraunce shall beare wytnesse agaynst him and declare howe when where and how often he sinned and shall open his holâ—e vyle and beastly lyfe so playnelye before God his iudge that he shall not be able to speake for him selfe one woorde nor yet to aske mercy if it were demaunded of him why he dyd those synfull dedes but he shall holde hys peace and see that he is worthy to be damned and cast into the prison of hell there to remayne in euerlasting paynes If men or women did diligently consider the noughtynes of these thinges which God hath forbidden and how greatly they be against reason and than wolde surely beleue that they should thereby loose Gods fauour and set them selues in state of dampnation and be verely dampned to infinite and euerlasting payne if they dyed so which is most true than doubtles they wold hate al the waies of iniquitie and fly from it as from a serpent and as the very cause of all these mischiefes that folow and fede their mindes no more with that damnable meate of sinne but refuse it and forsake it as a poyson infecting and killing them both in body and soule The seconde thynge to auoyde synne is thys when anye synne commeth into a mans mynde and remembraunce vncalled for by the suggestion of the deuil or the motion of his fleshe let him euer more put it awaye by and by with hatred And let a man remember this lesson well for it is a singuler meane and verye necessarye to defende and kepe his soule and wyll from the consent and desire to synne For lyke as a fleshe flye if it be not beaten away as soone as it commeth â–ª wyll leaue filthye blowinges in the flesh which will bee woormes and destroye it euen so wyll synne when it commeth vnto a mannes mynde cause and make euyll thoughtes and desyres in mans hart if it be not put away by and by at the firste comming For if a man wyll thynke vpon sinne and reuolue it in his minde excepte he doo consider it with hatred then will it ingendre in his wil some pleasure and it will moue him to imagine and think euil and it wil heate him and set his harte on fyre and blynde his reason and prouoke him sore and greatlye to consent to doo that sinne and at length it will bring his wil to agree and to desire and fully determine to do it and so then it destroyeth and kylleth hys soule that is to say then hath he lost the title which he had to euerlasting life and hath set him selfe in the terrible and dreadfull state of dampnation and hath deserued to haue euerlasting paynes in hel The more and the longer a man suffreth his minde to be occupied in thinking vpon sinne the more desyrous shall he be to doo it and the more paine and labour shal he haue to put it out of his minde again when he would Happy is he saith the Prophet that wyl hold him selfe from vyce and wyll breake the heades of the litle ones I meane the first motions of sinne vpon the stone which is Christ by withstanding them by fayth and prayer And surelye nothyng is so euyll so hurtefull and so daungerous to a mans soule as to suffer his minde and remembraunce to be occupyed and to thinke vpon sinne and therfore when any sinful thoughts come into his minde let him make a sharpe rod of hatred and abhorring of it and beate it away by and by and then let him occupy and set his minde vpon his other lawfull busynesse or let him do some thing vpon the which he muste needes stedfastlye thinke or let him go to some honest company and common vpon some good matter but best of al it is to fal to praier and with that swoorde of the spirit to shift of and dryue awaye the fyerye dartes of the deuil calling for the ayde of the sayd holy spirite to help his infirmitie and thus may a man beate away the flesh flye of sinne that he shall not rest and leaue behynde hym any filthie blowinges of euil thoughtes and motions and so may he kepe his soule cleane from the woormes of deadlye and dampnable desires and consentes Moreouer to auoyde sinne a man muste also eschew the outward occasioÌ„ of it â–ª For if the cause remaine comonly the effect wyl folow as thus first let him kepe well his fyue senses and speciallye his sight his hearing and his feeling from thinges vnlawful and forbidden that is to say let him not behold and cast his eye with inward pleasure vpon suche thinges as may lightly and comonly moue a man to thynke vpon synne nor apply and geue eare with gladnes to heare euill tales or filthye and dishonest communication but when he seeth or heareth such euyll then let him by and by take away his sight and hearing from it with displeasure and hate the seing and hearing of it King Dauid dyd behold curiously the beauty of his souldiours wyfe and sodeinly he was smitten in the hart with the dart of adulterye and if this holye Prophet Dauid that had so muche grace of the holye spirit of whom God sayd he had found a man euen as he would wyshe yf he by the occasion of his eye receyued poyson into his hart howe muche shal an other man come in daunger by the lyke occasion that neither hath so much knowledge what he should do nor yet so much grace to do that he knoweth â–ª And where as the Prophet saith death hath entred in by our windowes we maye vnderstande by that that synne entreth into the hart of man by his eyes and eares and other senses whyche be as it were the wyndowes of his soule If the wyndowes be not shut or els a diligent watche set vpon them surely synne and death wyl crepe in althoughe the man haue verye greate knowledge and grace Like as if a candle be put in
synne and haue receyued the whyte lyuerye of innocencye and the badge of Christ by the impression of the holy crosse in diuers partes of theyr bodyes and so are knowen throughout the holle worlde to be the soldiours of Christ theyr Lord and Capitayne The second thing that a worldly prince doth in his warre is to prouyde that euery souldiour be able to fyght and haue harnes and weapons mete for his body both to beare of the assaultes of his enemies and also to inuade thē as cause shall requyre Euen so Christe oure heauenlye Prince hath ordeyned the sacrament of Confirmation to make vs strong able to fyght wyth our ghostly enemyes and hath armed vs wyth a seuen fold harnes that is to say with the seuē giftes of the holy gost whereby we be sufficiently preserued defended and encouraged our selues and also able to helpe and comfort oure fellow soldiours which by chaunce shall come into any distresse or daunger of theyr enemies The thyrd thing y t a worldly prince doth in his war is to forese prouide that his hole army be wel victualled furnished with plēty of holsom meate and drinke lest for hunger their strength decay and they in processe famish and die Euen so Christ our spirituall capitaine hath prouided victual for vs his soldiours both good plenty of it not meate that will perish and be cōsumed with once eating but meate that will remayne and nourishe to euerlasting lyfe that is to saye his owne natural fleshe and bloud which he geueth to his soldiours in a Sacrament vnder the formes of corporal breade and wyne condescendinge therin to our infirmitie and by that spiritual and most holsome and precious foode he repayreth all our decayes in grace and spirituall strength he openeth our eyes to see the traynes of oure enemies he swageth the rage of our inward enemie the fleshe preserueth our bodies and soules from famine and eternall death The fourth thing that a worldly Prince doth in his warre is to ordeyne ouer his holle army one chiefe lieuetenaunt if he be absent hym selfe from the fielde and vnder him officers and captaines some of moo some of fewer such men as be experte in warre who can instruct the rest in all feates of warre howe to fight and ouercome theyr enemies can set the holle armye in good araye and also can by the lawe martiall correct and punish all traytours and offendours Euen so Christ our Lord and king after he hath hymselfe ouercommed all his enemies in hys owne person and is nowe triumphinge with God the father in heauen and yet hathe his Churche in battayle and conflicte wyth theyr enemies in earth being absent by his visible presence and inuisibly and spiritually present amōg vs hath ordeined the Sacrament of Order and by that Sacrament hath elected and chosen out certein expert and connyng men to whom by imposition of handes of Priesthoode he hath geuen authorite and commaundement to instruct his soldiours in all feates of spirituall warre agaynst the deuil and to admit other into the roumes of them that dye or depart and to comfort and encourage them that be in conflict and by vnitie of fayth charitie and obedience to cause the holle army to keepe good araye and to punishe by excommunication suche as by apostasie heresye or scisme breake the peace and good order and by the discipline of this warre of the church to correct all other offenders and to receyue them agayne that will amende And of these men there be certeine degrees and orders one chefe Lieuetenaunt of the holle army which was S. Peter and now is his lawfull successour in the chayre of Christ gouerning the holle army of Christes Church here in earth and vnder hym there be in euery Prouince one Archebishoppe and in euery Citye one Bishoppe and in euerye Parishe one Priest or Curate to feede order encourage and to gouerne the holle army and euery soldiour of Christes church in euery place The fift thing that a worldly Prince doth in his warre is when his armye is assembled wel armed well victualled and well ordred and ruled by good captaines then to merche forward to ioyne in battail with his enemies in which conflicte if anye of hys soldiours chaunce to be hurt and wounded then to cause a Surgean to searche his woundes and to lay playsters and medicines vnto them that he beyng made hole myght enter into his place agayne and fyght a freshe agaynst hys enenemyes Euen so doth our Sauiour Christ wyth vs when al we be assembled into one Churche and spirituall armye by Baptisme and bee well harnessed wyth Gods graces and the giftes of the holy Ghost by Confirmation and be well vyctualled wyth the precious foodes of his owne bodye and blood in the Sacrament of the Aultare and be set in good araye and well instructed and encouraged by the rulers and ministers of his churche hauyng authoritie so to doo by the sacrament of Ordre then we be ledde by Gods spirite into the wyldernes of some good purpose or woorke there to be tempted and assaulted of the deuill For they that haue the spirit of God be not idle but occupied in some good worke which the deuill withstandeth and fighteth againste as muche as he is able to do In whiche conflicte yf anye of vs be ouercommed with euill which can not be except we wyll be ouercommed and voluntarylye suffer the deuyll to preuayle againste vs for no man synneth actually againste hys wyll yet our mercyfull Lorde wyll not see vs vtterlye troden vnder foote and slayne but if we loue to be healed and be sorye for oure voluntarye hurte and wounde he hathe prepared a present medycine and playster for vs whiche the spirituall Surgean when he hath searched the wounde by our owne confession layeth and byndeth to our sore by the Sacrament of Penaunce and so restoringe vs to our perfit health maketh vs able to enter the feelde agayne and to fighte a freshe againste our enemies The sixt thing that a worldly Prince doth in his warre is when any of his soldiours waxeth aged feble and cā fight no more then specially to cōfort him to set a watch that his enemies steale not priuely vpon him kil him when he is not able to defend him selfe And if the same soldiour hath lightly offended in any small matter and hath not at all times bene so vigilant as the lawes of warre required yet than gentlye to forgeue him and to shewe hym that honour at his death that he shalbe of al the army accompted to haue bene a faythfull soldyoure and to haue dyed in his princes fauour Euen so Christ our Lord doth wyth vs his souldiours when any of vs waxeth aged or feable by sicknes and is in daunger of bodelye death whiche deathe is the escapinge of al daungers the ende of all labours the entry to the possession of eternall enheritaunce in heauen
foreheade as in the place and seate of shamefastnesse to thyntente he shoulde neuer bee ashamed to be a Christian and to folowe the doctryne and woord of the crosse whiche was an offence to the Iewes and thought foolishnesse to the Gentiles but to vs and all them that be saued it is the vertue the power and the wysedome of GOD. The same sygne also is marked vppon the chyldes eyes whereby we be taughte that he is elected and prepared to see GOD in thys worlde by true faythe and in the nexte worlde to see hym face to face in the fruition of hys glorye Hys eares be also sygned wyth the crosse declaringe that he is nowe dedycate to GOD to heare hys woorde and to learne the truthe of hys Catholyke doctryne and to obey the same in hys lyuinge and to stoppe hys eares from the hearinge and beleuinge of errour and the false doctryne of Heresie Lykewise his nose is sygned wyth the crosse to thyntente he shoulde alwayes remember to lyue so that hys doynges and woorkes bee a swete sauour to almyghtye God Moreouer his breste and mouthe be sygned wyth the crosse that by the vertue thereof he shoulde conceyue and beleue in hys harte the true faythe of Christe to his righteousnesse and shoulde with his mouth speake and confesse the same faythe to hys saluacyon without feare of anye daunger or trouble that myghte worldlye come to him thereby And laste of all hys shoulders be signed with the crosse to the intent he shoulde take vppon hym to beare the swete yocke and lyghte burthen of Goddes seruyce accordinge to the commaundement of oure Sauioure Christe saying take my yoke vppon you and learne to bee meke and humble in harte and ye shall finde quietnesse and rest in your soules After the sygne of the crosse foloweth the Ceremonye of puttinge salte in the childes mouth whereby is signified that the childe is prepared and made the salt of our lord and a swete vessel to receyue into it the salt of gods heauenly wisdome of his spiritual grace by the presēce of gods holy spirit and that all his woordes and dedes ought to be sauourye and well seasoned with the sayde heauenly wysedome and grace not putrifyed by the wormes of synne nor yet smellinge euyll by the corruption and poyson of abhominable iniquity After this like as our sauiour Christe when he healed the deafe and dombe manne he putte his fingers into his eares and with his spittle touched his mouth and saide Bee thou opened euen so after that maner the Priest in the persone of Christe doth open the eares and touche the nose of the childe that is borne spiritually deafe and dombe that he shoulde nowe begynne to heare the voyce and woorde of GOD and to obey hys mooste holye commaundementes hauynge the eares of hys harte opened to vnderstand and approue that whyche is the good well pleasinge and perfyte wyll of GOD and also that he shoulde haue discretion by the openinge of his inwarde smellinge to discerne the good smell of lyfe from the euyll smell of death and to receyue the swete sauour of Gods knowledge by the vertue of the incarnacion of Gods sonne which is signifyed by his spittle and to thinke continuallye vppon suche thynges as bee true chaste iuste holye and of good name and fame and that the power and illusions of the wycked spirite the deuyll might bee restrayned and that the grace of GOD mighte bee geuen to the childe whereby the spiritual effectes and al that is taughte and signified by these Godlye Ceremonies mighte be wrought in the childes soule The Priest with them that represent the whole Churche saye the Pater noster and make theyr mooste humble prayer to almightye GOD and in spirite and trueth do cal vppon his name and after all these thinges done without the dore of the Visible Churche whereby is sygnifyed the true Churche and misticall body of Christe oute of whiche the chylde remayneth tyll he bee baptysed at laste they enter into the Churche and bringe the childe to the fountayne of baptisme and there is made the solemne league and couenaunt betwene GOD and man First the league and vowe of the mans parte with God when he voluntarily by three solemne professions renounceth the deuyll and all his woorkes and all his pompe and pryde The pompes of the deuyll bee the vnlawfull desyres that defyle the soule as the desires of the fleshe the desires of the eyes and the ambition of the worlde He that wyll ouercome the worlde muste ouercome these three thinges whyche bee in the worlde and thereby shal he ouercome the deuyll that by perswasion of these three deceyued the worlde On the other syde the league of Gods parte wyth man is to remytte hys sinnes to receyue him as hys sonne to endue him with his holye spirite and to bringe him to eternal saluation This league and couenaunt is neuer broken of Gods parte but whosoeuer beleueth and is baptised shall be saued which promise of our sauiour Christe is euer fulfylled excepte the man breake his vowe and promise before by seruinge the deuyll and doynge his workes and so finally loose by sinne the grace whiche is geuen vnto him in baptisme After this league made the child is anoynted with oyle vppon the breast to the intent he should vnderstand when he commeth of age that the holy ghost which is signified by the oyle shoulde alwaies possesse his hart by faith and alwaies dwel in that hart by charitie as in a holye temple euer in all aduersytyes comfortinge it with the oyle of spiritual ioy and gladnes and he is also anoynted in the backe that he should vnderstand that the same faythe whiche he hath receiued into his hart oughte to be exercised with good woorkes to the glorye of god and the edifyinge of his neighbour And so is he anoynted as a champion of Christe as one that euen than entreth into the battayle of thys world to fight with the deuil and al his wicked Aungels And because Christ sayde he that beleueth and is baptysed shall be saued therefore the partye that is brought to be baptised is inquired and asked what he beleueth concerninge the holye Trinitye and all the other artycles of our common Crede and yf he bee of age and dyscretion he professeth hys owne faythe in hys owne persone withoute the whiche professyon he maye not be admytted to the holye Sacrament of baptisme And this fourme was alwayes obserued in the beginning of the church when menne of perfyte age were baptised but after that the multytude of the Gentiles were conuerted to the faythe of Christe the holye Churche prouydinge for the saluation of theyr chyldren whiche can not be saued but by regeneracion of the water and the holye ghost hathe euer vsed to baptyse them in the Sacramente of faythe that lyke as they were alyenated from GOD by an other mannes
synne so they myghte bee reconcyled agayne to GOD by other mennes faythe So that the holy Church oure mother aunswereth and professeth the true faythe for the chyldren and make the promyse for theim tyll they maye vnderstand that fayth and kepe that vowe whyche is made in theyr names by the Churche their mother Than after the professyon of thys faythe the partye is asked whether hee wyll bee baptysed or no because no manne hauinge the vse of hys wyll is saued wythoute the consente of hys wyll and when he aunswereth or it is aunswered for hym that he wyll than is he putte into the water thryse and baptysed in the name of the father and of the sonne and of the holy ghost in whyche thynge consysteth the greate mysterye or Sacramente of baptysme where the fleshe is washed and the soule made cleane where the inward man is made new and Christ is fourmed in the minde of man wher the deuill the olde tyrante and vsurper is driuen awaye and god the right owner possessor is brought in Than are we as saint Paule saith buried with Christ by baptisme into death that as he rose from death by the glory of the father so wee shoulde likewise walke in a new lyfe Wherby we vnderstande that lyke as Christe dyed and rose againe the thirde day and lyueth euermore so euery man when he renounceth the deuyll he dyeth to synne and kylleth the woorkes of the fleshe in him self and when he is dipped and put vnder the water than is he buried to sinne as Christe was putte within the earth in the sepulchre and when he is thrise putte vnder the water he representeth the three dayes of Christes buryall and when he is taken foorth of the water againe than doth he rise a newe manne as Christe rose oute of the Sepulchre and oughte to dye no more by seruinge of sinne but to lyue continuallye in righteousnesse and holynesse all the daies of his life And although the old and auncient tradition of the Churche hathe bene from the beginninge to dippe the childe three tymes in the water as Christe laye three dayes in his graue yet that is not of suche necessitie but that if he bee butte once dipped in the water it is sufficyente yea and in tyme of greate perylle and necessytie if the water be but powred vpon his head it wyll suffyse Nowe when the baptisme is done the childe is anoynted in the crowne of the heade with the holy Chrisme whereby we be taughte that he is by the Unction of the holy spirite incorporated and grafted into Christe who is the heade of his mistical body the Church and there is he anoynted and made a spirituall Kinge to rule and ouercome his owne carnall affections and also is anoynted and made a spirituall priest to offer vp spirituall sacrifyces to God in a pure hart and so he taketh of this holy Chrisme and of Christe the name of a Christen man beyng anoynted into euerlasting life which he is bounden to seke and procure all the meanes he can althoughe it were wyth the losse and spendynge of thys temporall lyfe here And by and by after he bee anoynted wyth the holye Chrisme he hathe a whyte vesture or Chrisome putte vppon hym whyche declareth that the chylde hathe nowe putte of the foule and fylthye cloutes of synne and hathe putte on the chaste garmente of Innocencye and clennesse of a newe lyfe whyche he oughte wyth all dylygence to keepe vndefyled and to presente it before the iudgemente seate of Chryste for thatteyninge of eternall lyfe And also a waxe candle burninge is putte in hys hande whereby is sygnifyed the lighte and truth of Christes doctryne and that his duetye is to fulfyll that in hys lyfe whyche Christe taught in hys Gospell saying Let your lyght shyne so before menne that they maye see youre good woorkes and glorifye youre father whiche is in heauen and he that preserueth and kepeth this candle vnquenched tyll the daye of our lorde shall amonges the fyue wise virgins enter in with the spouse to the heauenlye maryage Thus I haue declared vnto you good people all the ceremonies vsed from the beginning of Christes Church vniuersally in the ministracion of baptisme and what is ment and signifyed by them wherby we know perfitely both the effectes of baptisme and also the duetie of hym that is baptysed whiche I praye you and exhorte you in gods name both to remember your selues and also to teache your children them as soone as they can vnderstande and amonges all other speciallye that solemne couenaunte promyse and vowe whyche they haue made for the renouncinge of the deuyll his woorkes and all his pompe and pryde teache them that thys promise is made not to an earthlye man but to God almightye and all hys holye aungels who hath power to destroye and caste into hell bothe bodye and soule of hym that kepeth not hys promise and teache them to renounce and forsake the deuill not in wordes onlye but in their dedes not in the sounde of their tounge but in all their conuersacion and teache them that they haue to dooe in their conflicte with an olde craftye and mightye enemye againste whom if they preuayle as they can not without their owne great diligence and the special ayde of Goddes holye spirit whereof they be alwaies sure than wyll GOD kepe hys parte of the league and promyse that is to saye he wyl saue them by grace in this world and by the fruicion of his glory in the next world through the merites of Christ his sonne to whom with the holy ghost be al glory and praise Amen ¶ Of the Sacrament of Confirmation Ser. v. AFter that a man by receyuing the Sacramente of baptisme is born agayne and made a member of Christes misticall bodye it is ordeyned by our sauiour Christ and hys holy spirite that he should also receiue the Sacrament of Confirmation and thereby be confirmed and made stronge in that grace whiche he receyued before for which cause I thynke it good at thys time good people to declare vnto you what ye ought to think of that Sacrament of Confirmation and what spirituall grace and effecte it woorketh in hys soule that is confirmed and what is euerye mans duetie to dooe that hath receyued it We oughte to think that our sauiour Christ did institute thys Sacrament concerninge the grace and effecte of it firste when he dyd promise to sende to his disciples the holy ghost and also when he dyd perfourme the same promise by geuing to them the holy ghost Many times did he promise to sende the holye ghoste but speciallye a litle before hys ascencion when he sayde I shall sende vnto you my fathers promyse but remayne you in the citie tyll ye bee indued with strength and power from aboue And agayne he sayde ye shall receyue the vertue of the holy ghost comming vppon you and ye shall
they be the substaunce of the holy spirit of god but that they be wrought in oure soules by his motion inspiration spiritual vnction do make that man a spirituall godly man that hath them vseth thē Now for what intent the holy ghost doth geue thē to a man that is confirmed you shal plainly perceiue if ye will consider the maner order of the deuils tentation in vs. There be vii capital vices called deadly sinnes from which as frō seuē welles or fountaynes all other vices corruptions of the soule do spring procede These be the nets and snares that the deuil laieth to intrappe and catche a man in And considring that he is so mighty being the prynce of darknes so malitious neuer ceasinge to deuoure vs and so crafty knowing in what point we are most weake to withstand being practised fro the beginning of the world in such feats he wyll not fayle to intangle vs with these vices his snares except we haue the assistāce ayde of gods holy spirit to helpe vs be vigilāt our selues to take hede to our fete with faith praier put awai his darts And because we be weak of our selfes not able to match and ouercome this our mighty crafty enemy therfore the holy spirit of god our tutour defēdour being of more strēgth thā the deuil is hath armed vs w t seuen other giftes contrary to the deuils seuen snares or dartes hath also bound him that he shal not tēpt vs further than we being thus armed aided be able to withstand And because these his vii gifts be as it wer the sedes of godly liuing sowē in the groūd of our harts he causeth out of thē other seuē vertues to grow wher by a mā is made able not onely to auoyd the seuen snares of the deuill but also is inwardelye beautified inriched made an happy man for which cause these vertues be called beatitudes And in case a mā lose these gifts vertues our sauior Christ hath taught vs a mean to recouer thē again whiche is praier for that euery man is not of that wisedō learning as he can perticulerly in proper termes aske that he nedeth therfore hath he taught vs one forme of praier cōteining seuē petitiōs wherof euery one of thē is directed in order to the asking atteining of one of the foresaid seuē giftes vertues Thus are we euery way on gods part prouided for sufficiētly may easely ouercome the deuil our enemy if we list to take pain fight as our duetie to almighty god regard to our soules health do require And that ye maye the better vnderstand this that I haue spoken in general I shall by gods help for your edyfying declare shortly perticularly how euery vyce is ouercōmed wyth the contrary gift of the holy ghoste And firste to begin at pryde which is the roote and beginning of all synne the mother of death and misery and the verye cause why the deuyll was expelled out of heauen and man out of Paradyse ye maye consyder that the deuyll by pryde laboureth to take god from vs whom we are most bounde to loue and serue and dayly tempteth vs eyther to thynke and esteme that good qualitie which we haue to come of our selfe and not of god or elles that it is not freely geuen but fullye deserued of our party or els to boast our selues to haue that wee haue not or els to despise other and to labor to appeare synguler or els by one meanes or other he prouoketh vs to contemne god not to regard our state and condition By this dart he laboureth to wounde our soules agaynste the whyche the holy ghoste hath armed vs wyth his gift of the feare of god not only with the seruile feare of the paynes of hell whiche is the begynninge of wisedome and goeth away at his comminge by charitie but also with the reuerente chaste feare of gods maiestye and goodnes that remayneth for euer whereby a manne forbeareth to offend God and is careful to please and serue God as the wyse manne counselleth saying Sonne when thou commest to gods seruice stand in feare prepare thy soule to tentatyon This feare of God is the roote and keper of all religion in which except a mā kepe him self stedfaste the house of vertues builded in his soule wil soone decaye and come to ruine And it is geuen vs by the holy ghost as a present remedye against pride as S. Paule saith Noli altū sapere sed time be not proude hye minded but feare For by feare a man is awaked out of the slepe of negligence his cōscience is examined if any fault be done he is made careful for his life present desirous of the life to come Out of this roote of feare springeth the godly floure of humilitye whiche is called pouertie in spirite whereby a man geueth god the glorye of that vertue he is indued withal and is himself content wyth the fruite of the same and is estemed but litle in his owne sight be he neuer so hye in knowledge an◠dignitie and putteth his trust and glory neither in him self his strength his vertues his works or his riches nor yet in no other creature but in his lord God alone and is therfore made moost happy and put in sure hope to attayne Chrystes promise of the kingedome of heauen And if he shal perceiue by his negligence these two giftes of feare and humility to be diminished or decaied in him than let him streight runne to praier and aske them of God in the first peticion of hys Pater noster which is halowed be thy name Wherein he asketh that he maye in al thinges gloryfye gods name by humility and not his owne name by pryde acknowledging al goodnesse to procede from God and labouringe to honor hym by hys good life The second dart of the deuil is enuy for of pryde groweth enuye and as he by pryde robbed man of the loue of god so by enuy he robbeth man of the loue of his neyghbour and alwaies tempteth man to beare gall in hys harte and poyson in his tonge to reioice at the aduersitie of his neighbour and to be sory at his prosperitie to wishe his neighbour euill and to speake euil of him behind his back Against this dart of the deuil the holy ghost hath armed vs with the gift of pity wherby we be armed and instructed to haue compassion of our neighbours aduersity to beare the infirmities of other to wish well to al men for gods cause to procure as much as we can their commodity preferment and with deuout affectiō to honour to do our dueties next god to our parentes to our countrey to our princes to our masters to our children and familye to our neighbors all be they frendes or enemies that is
at this time is verelye and reallye present the true bodye and bloude of oure Sauiour Christ which suffered vpon the crosse for vs and is receyued there corporallye by the seruices of our mouthes not in the same forme of his body as it was vpon the crosse but in the formes of our dayly and special nutrimentes of breade and wyne the substaunce of which bread and wyne is conuerted and chaunged into the substaunce of Chrystes bodye and bloude by the omnipotent and secret power of his woorde assistinge the due administratyon of hys mynister This merueylous and heauenly doctrine is not inuented by mans wytte but reueled by Gods spirit in his holy scripture and taught vs by the mouth of our Sauiour Christe who instituted thys holy Sacrament in his last supper sayinge to his disciples take eate this is my bodye whiche is geuen for you this is my bloude of the new testament which is shed for many and for you in remission of sinnes Of these words the like which be written in the gospels of S. Marke S. Luke and in the epistle of S. Paul to the CorinthiaÌ„s the holy catholike church hath euer from the beginning vnderstaÌ„ded and beleued that after the speaking of those words by Christ or by his minister in his person sufficientlye authorised so to do by his commaundement is made present the naturall body and bloud of our sauiour Christe there to be receiued of his faithfull people to the increase of all grace and immortalitie bothe of bodye and soule For the Churche estemeth these to be the working wordes of God makinge the thinge to be as it was not before and not as the wordes of onely man whiche can onelye declare the thinge to be as it is before For yf Christes word be of such streÌ„gth that it can make thinges to be that were nothing before how much more hath it strength to make a thinge that was before to be chaunged into an other thynge that it was not Like as the heauen was not the earth was not yet he said the worde and they were made euen so the sacrament before the consecration was not the bodye of Christe but after the consecration it is now the body of Christ for he hath said the word the thinge is made And he that is the author of the gift is also the wytnes of the truth of the same gift so that our fayth in this thinge is grounded not in mans reason or sense but in the almighty power of gods worde For if Christ the speaker of this word were not Gods sonne and the woorde of God by whom all trees and herbes doo bringe foorth fruite it could not be certeine to vs that this blessed and sanctified breade of the Sacrament were Christes bodye and the cuppe of his bloude Therefore seing that he hath sayde this is my body this is my bloude who can neyther deceyue nor be deceyued let vs without all doubte stedfastlye beleue it to be so and looke vpon it wyth the eyes of our vnderstandinge For our faith in this matter is induced by hys onelye authorytie and not by our wytte whose wordes require necessarily our fayth and in no wise do admitte our reason they require a simple beleuer and reproue a wicked reasoner so that we must beleue simply that we can not serche profitablye wherefore lyke as wee maye not curiouslye serche howe it is done so we maye not Iewishlye doubte whether it be done but reuerently prepare vs to receyue that by faith we are sure is done And furthermore the holy Churche estemeth those wordes of Christ this is my body this is my bloude to be the formall wordes of a sacrament of the new Testament workinge inwardly the same grace that is signified outwardly whiche is the propertâ—e of euery sacrament of the newe Testamente whereby they differ frome the other shadowes of the olde Testament And because the grace that is signified by these formall wordes is the very bodye and bloude of Christe him selfe the author and fountayne of all grace therfore we must certeinly knowe by fayth that God assistyng the due ministration of thys Sacrament according to his promise doth inwardly woorke in the holy Sacrament the reall presence of his saied bodye and bloude It is not the power of the priest being a man that in the creatures which be set vpon the aultare to be consecrate causeth the body and bloud of oure Lorde to be made present but it is Christ himselfe that was crucified for vs. The wordes be pronounced by the mouth of the prieste as hys mynyster but the oblations be consecrate by Gods power and grace who is now there present and sanctifieth the creatures and chaungeth them by the inuisible working of the holy ghost which miraculous chaunge must be imputed to Christ who by hys woorde worketh this his presence aboue the reache of mans carnall vnderstandynge And we ought to thinke of this consecration farre aboue the consecration of other thinges For other thinges in the Church vsed about the holy Sacramentes be by prayer sanctifyed and called holy for that they be dedicate to some holy vse and the soule of man is by grace coÌ„secrate and sanctified because it is a substaunce wherin holines and vertue remaineth and a good mans bodye is also sanctified being made a membre of Christ and the temple of the holy ghost and the other Sacramentes be sanctified and holye for that they bee the instrumentes wherby GOD worketh holynes in the soule of man but aboue all other thinges this blessed Sacrament of the Aultar is most holy beyng as S. Chrysostome sayth not onely a thinge sanctifyed but also verye sanctification and holynesse it selfe For in that it is the bodye of Christe by sanctification wherunto is annexed the godheade by vnitye of person it muste nedes by holynes it selfe not in qualitie but in substaunce out of which procedeth all holynes vertue and goodnes And the holy Churche also estemeth those formall woordes of oure Sauioure Christe to be the performaunce of his promise whych he made at Capernaum to his disciples when he sayde the breade that I shall 〈◊〉 vnto you is my fleshe which I shall gâ—ue for the life of the worlde whiche promise he that is the verye truthe and can not lye dydde neuer at any tyme before perfourme but in hys laste supper when hee gaue hys bodye and hys bloude to hys dysciples to eate and sayde that whiche he gaue theym was hys bodye and hys bloude And as he promysed to geue vnto theym hys fleshe that shoulde be geuen for the lyfe of the worlde and not a figure of that flesh or a sygne so he gaue in verye deede the same fleshe and not a fygure or sygne of it and sayde precyselye that it was the same bodye that shoulde bee geuen to deathe for theyr redemption to whyche woorde euerye true Christen manne
lambe is sprinckled vpon both the postes of our doore when it is receiued not onelye wyth the mouth of the body for redemption but also with the mouth of the hearte for imitation Whyche bloude is not nowe shedde vpon the handes and coates of the souldiours that crucifyed him but is powred into the mouthes of the faithfull that receyue hym And this newe doctryne was not knowen to the worlde tyll our Sauiour Christe taught it hymselfe in his ghospell For the olde lawe dyd forbydde the eatinge and drinkinge of bloude with theyr mouthes and the newe law dothe commaunde it so to be dronken for which cause we that pertayne to the newe lawe do vse often tymes to drinke of this bloud knowynge that except we eate his flesh and drink his bloud we shall not haue lyfe in vs. Wherein wee are called to more dignitye than any of the prophetes of the olde testamente was For Dauid dyd neuer eate of thys bodye nor neuer dranke of this bloude although he beleued in Chryste as well as we or rather better and so was onelye pertaker of them spirituallye by fayth and not corporally by the sacrament as we be See with what great dignity almighty God doth honour our mouthes by which as by certeine gates and doores our sauiour Christ entreth into vs when we communicate and receiue his bodye and so hauing Christ within vs by his fleshe in hym corporally vnited by the sacrament of perfit and natural vnitie we shal likewise be partakers of his propretie which is life euerlasting I wil no more at this time good people occupy you with any longer processe concerninge this most true euidente matter but shall speake of it at other times besechinge you in our lordes name not to wauer in your faythe lyke reedes blowen a syde with euery wind but to stand stedfast in the certein belief of this most holy sacrament whiche is set forth to vs by the mouth of our sauior Christ himself and the sacred bookes of al his holye Euangelistes and is confirmed with the bloud of his martirs with the miracles of God and hys faintes shewed for that purpose with the testymony of all catholyke wryters in euery age and with the aucthoritie and consente of the holle church of Christ throughout the worlde as well in general couÌ„sels assembled in the name of oure Lord Iesus Christ as in euery perticulare prouince and realme which is the piller of trueth the surest staffe to leane vnto for a christen man to holde himselfe stedfaste in trueth so that the mooste manyfeste woorde whyche was spoken by Chrâ—ste oure Lorde vpon this holye Sacrament and the true meaninge of the same woord declared from tyme to tyme by his holye Catholike church deliuereth vs from all ignoraunce what it is and assureth vs that in this most holy sacrament is present by the omnipotent power of god the real and true body and bloude of our sauiour Christ god and man vnder the sensyble formes of bread and wine and is there receyued of the faithfull people not onelye spirituallye by faithe but also corporallye with their mouthes for the attayninge of immortalitie and euerlastinge life both of body and soule the which GOD of his infinite goodnes graunt vs through the merytes of his sonne Iesus Christ and the sanctification of hys holye spirite to whom bee all prayse honour and glorye world without ende Amen ¶ Of the chaunge of the breade and wyne that is to say of Transubstantiation Serm. viii WHat is the substance of thys blessed Sacrament we haue learned good people of oure sauiour Christes owne wordes who the nighte before he suffered at hys laste supper with his disciples toke breade and blessed it and brake it and gaue it to hys dysciples and sayd take and eate this is my body and takinge the chalice he gaue thankes gaue it to them saying drinke al you of this for this is my bloude of the new testament whiche shall bee shed for many for remission of sinnes Upon these wordes of Christe all true christen men ground their fayth concerning this blessed Sacrament and beleue verelye that the inwarde substaunce of this sacrament is the fleshe of oure Sauiour Iesus Christe whyche suffered for oure synnes and that in the chalyce consecrate is the same bloude that dyd runne foorth of Chrystes syde when it was opened with the speere And furthermore vpon the same woordes of Christ the holy churche and all true christen men her members doe grounde their faithe concerninge the chaunge whiche the holye ghoste by his vnspeakable power worketh in this sacrament where tâ—e inwarde substaunce of breade and wyne is chaunged into the substaunce of the bodye and bloude of Chryste the outwarde formes of the saied breade and wyne with the quantitie and qualities of the same still remayninge vnchaunged Whiche maner of chaunge because it is singuler and hathe none like it eyther in nature or otherwise therefore the holy Churche dothe call it by the name of TransubstantiatioÌ„ the whiche woorde was inuented by the holy churche in the greatest generall counsell that euer was which was called the counsell of Lateranense where there were present seuenty Archbyshoppes and foure hundred Bishops and they spake of thys chaunge by that name to thintent that lyke as the holie church of Christ in euery age dyd agree and was of one minde concerninge this chaunge of the bread and wyne euen so they should agre and be of one tong in the vtteringe and speaking of that chaunge that the diuersitie of manye wordes vttereth diuersly in the bokes of learned men should not impayre and bring in doubt the olde knowen trueth reueled to the Churche by the holye ghoste This olde trueth the Churche learneth of Christes owne woordes For where as it was but one thinge or substance which our Sauiour Christ gaue out of his hand to his disciples to eate whiche one thinge he saied plainly was his body which shoulde be geuen for them and in saying so made it so to be by hys almightie word for that cause the holy church beleueth that it is not breade but his very bodye in dede And also where as it appeareth to al a mans senses to be very bread which seÌ„ses be not deceiued so farre as they can skyll of reache vnto which is onely to the outwarde apparaunce and qualities or qualitie not to the inwarde substaunce therefore the holye Churche beleueth that the chaunge which is in the sacramente is made in the inward substauÌ„ce of the bread and not in the outward forme of the breade whiche remayneth as it was for whiche cause the Churche calleth that chaunge Transubstantiation For that bread which our lord reached to his disciples being chaunged in nature and not in forme by the omnipotency of his worde was made flesh And as in the person of Christe hys humanitie was sene and his diuinitie was secret vnsene
death of a man is in the soule the occasion wherof commeth by the corrupt affection of the flesh so this spirituall medicine of Christes body and bloud in the sacrament worketh his effectes not onely in the soule of man but also in the body of man by healynge it by defendinge sanctifyinge strengthning and reducing it to immortalitye Fyrst seyng that we mortall and synful men be fleshe and bloude we can not be reformed in the corrupt and weake nature of our bodies and soules nor come agayne to the lykenes and symilitude of God in puritie and life except a conuenient playster be layde to our olde disease and in the healing of our desperate infirmitie one coÌ„trarye be remoued by an other like thinges be applyed and made agree vnto lyke as Christes lyuelye and sanctified bodye to our mortall and synnefull fleshe which thing is done in the receiuing of this most blessed Sacrament where the vertue of so great and holsome a medicine doth perse al partes both of body and soule and doth renew and make holl whatsoeuer sycknesse the corruption of old noughty liuing had before caused and engendred in the fleshe or in the spirite For the body of Christ our lord receiued into vs by the misticall benediction which is the sacrament and remayning in vs driueth awaye not onely death but also al sickenes and the poyson that was brought in by original sinne and it pacifieth and kepeth vnder the raging law of oure members it strengthneth deuotion it quencheth the froward and synful affections of the minde and those smal sinnes we be in it regardeth not but healeth the sycke restoreth the brused and from falling it lifteth vs vp In baptisme we were washed from all synne and the writing of our damnation was cancelled and grace was geuen vnto vs that the conâ—cupiscence and carnall desyre of our flesh shoulde not hurt vs if we abstein from consenting to it and so the corrupte and putrified matter of oure old sore was remoued and taken away But who is able to ouercome the violent motions of hys flesh and to quench the heat and itch of suche a sore â— surely no man of his own strength but we maye be bold for grace helpeth vs wherewyth we be indued by receiuing Christes blessed body and bloud in thys sacrament which hath in vs two effectes the one to take away our smal sins that we fele them not the other to take away or refraine our consent from great and mortal sins that we doo them not So that if any of you all do fele and perceiue in himselfe not so great motions or so violent prouocations to anger to enuye to lecherie or to other vyces or not so often times as he did before let him geue most humble and hye thanks to the body and blood of our lord for the vertue of the sacrament doth worke in him and he maye be glad that the rotten sore and old disease of his sensuall concupiscence is better amended and well nygh brought to helth and that the commotion and rebellion of his sodayne passions and carnall affections be so wel ceased and pacifyed Furthermore besyde the healing of our sinful flesh it sanctifieth and strengthneth it in vertue and godly liuing for like as material bread doth comfort and make strong a mans body euen so the bread of life that came from heauen which is Christes body one person with the godhed doth lykewyse make strong our bodyes in grace and more then that it sanctifieth both body soule And like as wyne maketh glad a mans hart euen so the bloode of Christ dothe fulfill a mans hart wyth spirituall gladnes and beside that is made a great stay and a sure defeÌ„ce for it which to a godly man is as it were a shield against his enemy and therefore in all daungerous and perillous times in remeÌ„braunce of Christes passion by which al grace and strength was purchased for vs we receyue Christes body and bloode for the defence preseruation of our bodies and soules wherby the power of the deuil is resisted his fiery dartes of tentations be driuen away So the churche of Christe vseth to doo with her faythfull soldiours in all persecutions eyther of furious tirantes or deceitful heretikes for wheÌ„ it prouoketh and exhorteth theÌ„ to fight agaynst their enemies it doth not leaue them naked and vnarmed but doth harnes and defend theÌ„ wyth the protection of Christes body and blood For seing this sacrameÌ„t is ordeined for this purpose to be a defence to the receyuers therefore it armeth al them with the harnes and shield of our Lordes meate whoÌ„ it would haue to be safe froÌ„ the hurt of theyr enemies For after a man hath receyued woorthely the heauenlye meate of our Lordes body and blood the deuil forsaketh him and flyeth away swifter then the wynde dare not approch nere When the angel that destroied the first begotten in Egipt saw the dore postes sprinkled with the blood of the paschal Lambe he passed by and durst not enter in to kyll How much more wil the wicked angel the deuil runne away when he shal see not the blood of the figuratiue lambe sprinkled vpon the postes but the body and bloud of the true lambe of God in the mouth of a Christen maÌ„ If the angel gaue place to the shadow or fygure howe muche more wyl the enemye be afrayde when he seeth the truth When he shall see the house of the soule occupied with the brightnes of Christes heauenly preseÌ„ce and al entraunce for his temptatioÌ„s shut away Thus are we made stronge agaynst our enemies by the vertue of this heaueÌ„ly foode wherby also our bodies being purified and refreshed be set at liberty and doth freely folow the soule and the motions of our spirite beyng deliuered from the heauye burden and weakenes whyche our carnall natiuitie dyd cause and finally they be made no more corruptible hauing thys heauenly meate for theyr hope and pledge of theyr resurrection to life euerlasting whereby they be preserued and prepared to the atteynyng of the same life For how can our flesh come to corruption and peryshe for euermore and not receyue eternall lyfe which is fed with the body blood of our Lord as our sauiour himselfe taught vs saying He that eateth my fleshe and drynketh my blood hath life euerlasting and I shall rayse him vp at the last day that is to say my bodye whyche is eaten being the body of life shall rayse vp hys body to eternall life in the last day For the very cause of our life is that we haue Christe by hys flesh remayning and abidyng in our fleshe And it wer not possible for this corruptible nature of our flesh being subiect to corruption and death to be brought to incorruption and immortalitie in the kingdome of heauen except an immortall nature such as is the body of Christ beyng
Christe our Lord was not content onelye to be made man and to bee whipped and slayne for vs but also hath broughte vs as it were into one heape of Leuin wyth hymselfe and not onelye by fayth but also in verye deede hathe made vs hys bodye what thinge thâ—â— oughte to bee so cleane as he that shoulde receyue that sacryfyce yea the very beames of the sonne bee not so pure as his mouth ought to bee that shoulde receyue thys merueylous bodye and bloude of oure Sauioure Christe Remember manne howe God honoureth thee of what meate arte thou pertaker Thou art fedde with the same thinge that the holye aungels tremble at and be not able to beholde it for the bryghtnesse that commeth from it What shepeheard euer fedde his shepe with his owne bodye manye mothers doe committe their infantes to bee nursed of other women but Chryste dothe not so who feadeth and nourisheth vs his shepe or rather children with his own body so doth ioyne vs to him in one body And as younge infantes with great gladnes do suck the breastes of their mothers or nurses eueÌ„ so with greater gladnes ought we to come to the breast of our Sauioure there to suck the grace of the holy gost to take it most heauily with most sorow if wee be for oure desertes excommunicate and depryued of that spirytuall foode Therefore lette vs pull downe the wall that maketh diuision betwene God and vs lette vs by penaunce remoue oure synnes and washe oure consciences lette vs amende that kynde of beastlye lyuing whyche we bee ashamed shoulde be layde to our charge and lette vs wythdrawe oure myndes from the vnsatiable greedynesse of thys worlde For what shall it profyte a manne to gayne the holle world and loose hys soule The three wyse menne came out of the Easte countrey of Persis to seke Iesus the kynge of the Iewes but lette vs goe forth from our worldly cares and carnall delites to see Iesus It is no great iourney we nede not to passe ouer the sea nor to clyme ouer the mountaynes but sytting at home if we be compunct in hart bent towardes godly deuotioÌ„ we may pul down the wall of our sinnes and make shorte the longe way of our iourney and see Christ. For God is a god nye hand and not a farre of and nye vnto al them that call vppon hym in trueth yet nowe a dayes there be many christen men that be so full of sinne and do so contemne godly religion that they take no care for theyr soule health not considering that the tyme to receiue this most holye sacrament is not this day or that day but when their consciences be pure and purged from sinne For as he that is cleane may come euerye daye so he that is vnclene and is not penitent for hys synne he may not come at those dayes which by the Churche be appointed For to come once a yere dothe not deliuer vs from our synnes yf we come than vnworthily but rather it encreaseth our damnation For whiche cause I shal exhort you al in our lordes name that ye come not to these fearefull and terrible misteries for a custome as compelled by the appoyntmente of the Churche without diligente preparinge of youre selues but that ye purge and washe your soules dyuers dayes before by penaunce by prayer by almesse by spiritual exercise and that ye do not turne afterward to your old sinnes as a dogge turneth back to eate agayne his castinge Is it not agaynste all reason to haue so muche care of worldlye thynges as when the feaste draweth nere to prepare new costly apparell to prepare great and sumptuous fare and by all meanes to trimme vp the body to haue no respecte of the soule but to suffer it to be ragged and torne and to dye for hunger and the body is decked for the sighte of the worlde but the soule is alwayes in the sight of god that moste greuouslye punisheth the neglecting of it If any man haue an enemye by whom he is hurt or offended let him dissolue his enmitie and refrayne his hote affection and swelling of minde that his soule be quiet wythout trouble or tumult For by thys blessed communion thou shalte receiue the kynge into thy soule and when the kynge entreth there ought to be greate quietnes silence and peace And although thyne hurt or iniury shewed by thy enemy be very gret yet thou must remit it Because thine enemy hath hurt thee wilt thou therefore hurt thy selfe more whatsoeuer he hath done it can not be so great harme to the as thou doest to thy self if thou be not reconciled vnto him Wilt thou shewe spite and villany to God because thy neyghbour hathe shewed the lyke to thee before For to retein displeasure against him that offended the is not so muche to auenge thy quarell against him as it is a spiteful contempt of god the authour of this law commaundemeÌ„t that we shoulde be reconciled to oure enemyes before we come to his aultare Therefore haue no respecte to thyne enemye nor to the greatnes of thyne iniuries susteined by him but to God almyghtye and printing his feare depely in thy harte consyder this that the greater violence thou doest vse to thine own hart in coÌ„pelling it to forgeue thine enemy and to be in frendship with him the greater reward thou shalte receyue of god that commaunded the so to do and as thou doest after that sort receiue god with much honor so shal he make the reward of thine obedience a thousande folde This is the duetie of a christen man when he commeth to Gods borde to procure hymselfe to be purged from all corruption of the fleshe or spirit and to haue perfit holines in the feare of God and the charitie of Christe and to haue no spot or wrincle or any suche thinge and to haue a perpetuall memory of him that was dead and rose againe for vs and to make cleane hys soule with fayth baptisme vertue and the doctryne of the Gospel that the corrupt maners of suche as be straungers and not gods people the maner of lyuing whiche was vsed in Egipte in the tyme of kinge Pharao that is to saye the holle heape of vice be not nowe vsed but banyshed away and so let him come to this heauenly breade which was not brought forth of the grounde by tilling and sowing and labour of maÌ„ but which came from heauen and is the true breade of lyfe and causeth the worthy receiuer neuer to be hungry againe but to liue alwaies in immortalitye If no man dare lay his bread vpon a foule cloâ—â—e nor put it into a foule vessell howe muche more may it not be receiued in a foule hart whiche filthines aboue al thinges he moste abhorreth as the greatest iniury that can be done to his body For as Ioseph the iuste man wrapped Chrystes body in a cleane cloth and buried it
made cleane from all vncleannes of bodye and soule that in cleane lyfe he myghte performe the holye worke of God which is also a lesson to the people and to put away noughty thoughtes out of theyr hartes leaste God offended wyth theyr synfull thoughtes doo turne hys face awaye from theyr oblations and prayers And as the Prieste before exhorted the people secretlye to prayer so doth he praye secretlye hym self with muche deuotion that theyr common Sacrifices maye be acceptable to God for them and that it woulde please almyghtye God to graunt that the influence of hys grace myghte discende and sanctifie the oblations that when they be sanctifyed and receyued the heauenlye vertue and effectes of the blessed Sacrifices maye take place in the hartes of them for whom they be offered To whiche prayer when the people hathe consented saying Amen the Priest saluteth the people and wisheth well to theym and they to him agayn and he exhorteth them to lift vp their hartes to God and so to prepare theyr hartes to the Sacrifice of thankes whiche they by theyr holle consent promise to do Therefore I beseche all you good people to take heede to your promise and be ashamed to be founde lyers in the presence of God specially in the tyme of the terrible sacrifices Put away all carnall and worldlye thoughtes and thynke vpon nothynge but vpon that ye praye For the Priest in this preface of the Masse before the canonicall prayer dothe exhorte the people to lyfte vp theyr hartes to God whyche they aunswer they doo to admonish them that they ought to thynke vpon nothing but vpon God Shut the doore of your hartes agaynst the deuyll and let it be open onelye to God and let not Gods enemye enter in the tyme of prayer For thys is the subtyle crafte of the deuyll to call oure myndes from God and so to make voyde oure prayers that we shoulde haue one thyng in oure mouthe and an other thyng in our harte where as God oughte to bee prayed vnto not wyth the onely sounde of the voyce but wyth a pure intent and a vigilant mynde earnestlye thynking vppon that he prayeth For no man can woorthelye geue thankes to God that hathe not hys harte lyfted vp to God And because the true honour and woorshyppynge of God standeth in thys moste of all that oure soule be not vnthankfull to hym therefore in the moste true and syngulare Sacrifice we are admonished to geue thankes to our Lorde God whych is moste seeminge and right we shoulde doo seyng he canne not be called thankefull that ascrybeth to hym selfe that is geuen to him of God And then the priest begynneth the Eucharisticall Sacrifice of geuing thankes as a publike persone in the name of all the Churche before the consecration folowinge the example of Christe who in hys laste Supper gaue thankes to God the father and than blessed and distributed hys body and blood to hys disciples In thys geuyng of thankes by Christe oure Lorde for whose merites they be onelye acceptable he prayeth to be ioyned and associate with the Angels and Archangels and all the whole army of the blessed spirites in heauen who than doo assist the Priest and be present there in the honour of hym that is offered praysinge honoring and adouringe the Maiestye of almyghtye God and with them singeth the Hymne of the Angels and Euangelistes geuyng honour glory and benediction to the Lorde God of hostes vsing also the same woordes of prayse that the chyldren and the people of the Iewes vsed in praysing Christ when he came ryding to Hierusalem as a kyng and yet humblye vpon an Asse not to take vpon him the kyngdome and pompe of the worlde but with hys passion and deathe to redeme the worlde The rest of the Masse that foloweth is that parte whyche is called the Canon whyche is spoken in silence to declare vnto vs the heauynes of Christes passion and that the priest may the better conuert and set hys holle mynde and attention vpon the woorke of GOD and the woordes of his prayer and consecration And he vseth verye fewe ceremonies sauing onely certayne crosses vpon the hoste partelye to moue the people that stande by to consider the passion and partlye to declare that our redemption was wrought by the voluntary wyl of God the father that gaue hys Sonne for vs and also by the wyll of the Sonne that hauynge suche power of his owne soule that no man coulde take it from hym yet offered hym selfe by the holye Ghoste a cleane Sacrifice to God to purify our hartes from synne In thys Canon all inuocations all prayers and petitions be made and directed to God the father for his Soune Iesus Christes sake oure Lorde and be made to no creature neyther in heauen nor in earth but to hym and in it be expresselye declared what wee offer to hym for whom wee offer wyth whom wee offer and to what ende we offer The thing that we offer to God is Christ him selfe nothyng haue we that is perfite and pure to offer to God but Christe that is geuen vnto vs for that purpose whom we doo not nowe offer in figure as the Iewes dyd in the olde law but in verye truthe and yet in a Sacrament For what is more meete to be offered for man then the fleshe of man and what fleshe is so acceptable as the fleshe of oure Sacrifice beynge the bodye of oure priest For Christ remayneth one God wyth him to whom we offer and hath made him selfe one with theym for whom wee offer and he is one wyth vs that doo offer and he is the one and the selfe same thing that is offered So that our externall Sacrifice that perteyne nowe to the newe Testament is the innocent Lambe of God that taketh away the sinnes of the worlde which Sacrifice lyeth vpon the Aultare and is offered nowe of the priestes wythout shedding of hys bloode and is the holye breade of eternall life and the cup of euerlasting saluation Secondlye because Christe sufferynge hys passion offered hys bodye and bloude for the holle Churche bothe those that were alyue and those that were deade therefore the Church renewynge in misterie Christes passion offereth lykewyse the same body and bloode for the holle churche bothe for the quycke and the deade and that in speciall woordes Fyrste generallye for the holle Catholyke Churche of Christe secludinge all those that be oute of the Churche for no manne offereth the bodye of Christe but for them whiche be the members of Christe and then particularly for the Gouerners of the Churche and of common wealthes as for the Popes holynesse the Successour of Saynt Peter to whom Christe dydde commytte the cure and charge of hys vniuersall Churche throughoute the worlde for Byshoppes for Kinges and Princes and in especiall for suche as the Minister anye waye is bounde to praye and