then could not a man be sure of whō to receyue and should alwayes be in doubte of the vertue of that he receyueth which no man maye be And althoughe the true Sacramentes of Christ may be ministred and receiued out of the Catholike Churche among heretickes and scismatikes yet they can not be profitable to the receyuers vntill they come agayne to the vnity of Christes Catholike Church Wherefore good people let euery man and woman that desyreth to bee made holle from hys synne or to bee preserued or sanctifyed by Christe and to be pertaker of hys blessed passion prepare hymselfe wyth all reuerence and humblenesse of harte to receyue these most holye Sacramentes in suche fourme and for suche purpose and intent as oure Sauioure Christe and hys blessed Spowse the holye Catholyke Church haue appoynted and ordeyned seynge that otherwyse to mysorder and abuse theym or wyllfullye to denye or refuse theym is to denye or refuse Christe that made theym oute of whose bloodye syde they came foorthe and also to denye or refuse the benefyttes of hys death and passion which by them be applyed and be brought into our soules As the reuerent and worthy vsing of them is the meane to grace and saluation so the misusing or contempt of theym is heynous and detestable sacrilege because with out them no religion can be perfyt whiche perfitnes euery man is bounden to procure with al his diligence duringe the time of this present life that at thend therof he might enioye lyfe euerlastinge to the whiche he brynge vs all who hath so derelye boughte it for vs to whom be all honour prayse and glorye worlde without end Amen ⸫ ¶ Of Baptisme Sermo secundus BEcause the holye Sacrament of Baptisme is the firste gate or entrye into the Churche of Christ and the grounde of all the other sacramentes whych can not be geuen to anye but to suche as be baptised before therfore good people I shall now begyn wyth Baptisme and declare vnto you what ye ought to thinke of it and what fruit ye receyue by it Firste it is to be knowen that oure Sauiour Christ did institute and ordeine this sacrament when after his resurrection appearynge to hys disciples he sayde to them All power in heauen and in earthe is geuen vnto me go ye therefore and teache all nations and people baptising them in the name of the father and of the sonne and of the holye ghost and teaching them to keepe and obserue all thinges which I haue cōmaunded you and I am with you alwayes to the worldes end By whyche wordes of our Sauiour Christ we learne that power is geuen onely to him to institute and ordeine sacramentes which the churche receyuing of him and of his spirite doth faithfully delyuer vnto vs to be obserued and vsed And also wee learne that the forme and maner of baptisynge is to do as he commaunded and in so doyng to saye these wordes I baptise the in the name of the father and of the sonne and of the holy ghost And we learne also that Christ doth by his promyse assist the doyng of his minister and woorketh the same effectes by Baptisme when it is duely ministred of a man as if he did minister it himself And last of al we learne that Baptisme is not an ydle ceremonie but that euerye person which is baptised and beyng of age and discretion oughte to bee taughte before the faythe of Christe and to beleue the same and than after Baptisme ought diligētly to obserue and keepe all thinges whych Christe hathe commaunded And if they that be baptised be infants or other wyse can not beleue themselues lacking the vse of theyr reason seyng our Sauiour Christ sayd that children perteyne to the kyngdome of heauen and the doore into the kingdome of heauen is baptisme at which doore no person can enter in ordinarily but such as be borne agayne of the water and the holy ghost therfore suche be offered to be baptised in the fayth of the church and in receyuing Baptisme they are made faythfull by the sacrament of fayth but of thys thyng I shall God wyllinge speake more an other tyme. Secondarilye it is to be vnderstanded that Baptisme oughte to be ministred in water as Christ hath ordeined and in no other licour and that is because Baptisme is a sacrament of necessitie and water is a cōmon element throughout the whole world and therfore it is ordeined to be ministred in water that no man might excuse hymselfe for lacke of matter and so come in daūger of dampnation for lack of Baptisme And also it is ordeyned to be in water for sygnification of theffect that men mighte learne in this Sacrament as they do in all other by the propertie of the element what is the vertue and effect of the same that lyke as water washeth awaye the spottes of the body so baptisme wassheth awaye the sinnes of the soule and also because the generall floode in the time of Noe and the red sea through whiche Moyses and all the people of Israell went and thereby escaped the daunger of king Pharao that persecuted theim were figures of baptisme therefore it is ordeyned to be in water that the truthe myght agree with the figure and gods people might be nowe saued from the deuyll and drowning in deadlye sinne by the water of regeneration ioyned wyth the worde of lyfe as Noe and his chyldren were saued by the water of the floode hys ship and as Moyses wyth Gods people were saued from the sword of Pharao by the water of the red sea and the cloude Yet the grace that is ministred in the water procedeth not from the nature of the water which without the worde of God is but onely water styll but it procedeth from the presence of the holy ghost that descendeth vpon the water and doth consecrate the water and by it doth washe and purifye the soule Thyrdlye it is to be knowen that a man by the vertue and efficacie of Baptisme truelye ministred and receyued is washed from all kynde of synne indued wyth Gods holye spirite appareled wyth Christe and hys ryghtwysnesse and is made with Christ an inheritour of the kyngdome of heauen First baptisme washeth away all synnes in thoughtes in wordes and in deedes both oryginall synne and actual or personall sinne which be done either of ignoraunce or knowledge both the sinne it self and the giltynes therof and also the eternal payne in hell due for the same as the prophet sayth In that day of Christ there shall be a fountaine set open to the house of Iacob and to all the inhabitauntes of Hierusalem for the washinge away of sinnes And Saint Paul sayth to the Corinthians that they were greate and haynous sinners but now they be washed they be sanctifyed they be iustified in the name of oure Lorde Iesus Christ and in the spirite of our God and that there is no dampnation
nowe remayninge to them that be in Christe and walke not after the flesh And although originall sinne bothe in infantes and all other be taken awaye by Baptisme and fully remitted so that in them that be baptised duely as they ought to be no synne remayneth nor no other thinge that dothe offende and displease God but that the infection which euery person taketh by carnall generation from the firste earthlye man Adam is nowe washed and cleane purged by spirituall regeneration in the bloode of the seconde heauenlye man Christe our Sauiour yet it is to be vnderstande that there remayneth in euerye persone after Baptysme a certeyne infirmitye or inclinatyon to sinne whiche is commonly called concupiscence of the flesh whereby a man is made weake and lesse able to wythstande synne and hys appetite is muche inclyned to sinne which thoughe it be sometymes called by the name of synne as a mans wryting is called hys hande and hys speche is called his tounge yet it is not synne and hatefull to God nor imputed to vs as synne so longe as our wyll dothe not consent vnto it but by grace withstandeth it and God hath suffered it to remayne in our flesh not that we shoulde obey it and be ruled by it but that we shoulde resyst and fight againste it whiche is left in vs for our exercise as an inwarde familiar enemy making continually ciuill warre against vs which if wee by the ayde of Gods grace and hys holye sprite do finally ouercome and subdue shall be a matter and occasion of our greate glorye and euerlastinge rewarde And that we maye so doe God as he hathe by this sacrament of baptisme forgiuen vs all sinne so by the same sacramente he doth geue vs special grace to ouercome synne â–ª and to suppresse thys bytter roote of synne that it spring not and bringe foorth in vs the wycked fruite of synne makinge vs more able to wythstand the carnall lustes and desires of our fleshe than is any other man that was neuer baptised The next effect of Baptisme after remission of synne is our spirituall regeneration in that wee are borne agayne of the water and the holye Ghoste and made newe menne in ryghtwisnesse and holynesse and by adoption are made Sonnes and Chyldren of allmyghtye GOD as Saynt Paul sayth God according to his mercie hathe saued vs by the water of regeneration or new birthe and the renewing of the holy spirite which he hath poured vpon vs aboundantly by Iesus Christe oure sauiour that we being iustified by his grace might be heyres by hope of eternall lyfe For lyke as a fowle vessell if it be neuer so well washed scoured yet it wil kepe stil some mark or taste of the euyll humor whyche was in it before but if the vessell be put agayne into the fornace and be ther with the flame renewed it will haue no seÌ„t remayning of the old corrupt licour euen so God dothe put vs into the fountayne of water as it were into a fornace and wyth the grace of his holy spirit as it wer with the flame of a fyre doth renewe vs and make vs bryghter then the sunne beames And as we were borne when we came foorthe of our mothers wombe euen so wee are borne agayne when wee come foorth of the water of baptisme whereby God hath deliuered vs from the power of darknesse and hath translated vs into the kingdome of his welbeloued sonne and hath of hys own will begotten vs by the woorde of truthe and of hym we haue receyued the spirit not of bondage to feare hym as a tyraunt but the spirit of adoption of the children of God by whyche as beynge now chosen to be his children we louinglye and with humble reuerence call hym father whyche spirit also beareth witnes with our own spirite that we be the children of god if we suffer with hym that wee myghte lykewyse be gloryfyed with him The thirde effect of Baptisme after remission and regeneration is to be appareled and cladde with Christe and his rightwisnes For lyke as when a childe is first borne than hath he a coate put vpon him to couer his nakednes and to anourâ—e him so when we be borne agayne of the water and the holye ghost we haue a spirituall coate put vpon vs which is our Sauiour Christ as S. Paule saithe All you that be baptised in Christ haue put on Christ as a garment which garment couereth the deformitie of our corrupt nature defendeth vs from the stormes of all teÌ„tations maketh nothing appeare in vs but the ymage of Christ in godly vertuous conuersatioÌ„ For like as a table beinge made plaine smoth hauing the picture of the kings image prynted in it is estemed of all men not accordynge to the value of the matter be it golde or siluer but according to the conninge workmanship in that it liuely representeth the very face of the king and therfore causeth the lookers on to honour it and to be in loue wyth it euen so a man that hathe by baptisme put of his old man with his actes corrupte liuing and hath put on the newe man whiche is made newe in the knowledge of God and in rightwisnes and holines of truth in that part of his soule wher the image of God is printed by turning his loue hollye from temporall and carnall thinges to eternall and spyrytuall thinges aboue is now much estemed of almighty God and accepted of him as a louinge childe because in al his conuersation he is made lyke to the image of Christ foloweth Christes footesteppes that did no synne nor no deceypte was found in hys mouthe so hath put on Christ in that his faith is imputed to him as rightwisnes The fourth effect of baptisme after remission of synne and the makynge of vs the children of God by our newe birthe and the apparelling of vs with the rightwisnes of Christ is to be made heyres of God and of his heauenly kingdome fellow heyres with our sauiour Christ as saynt Paul sayth If we be the children of God by Baptisme we be also the heires of God and felow heires with Christ which inheritaunce we haue not yet in full possession but onelye by hope of eternall lyfe And as Christe Gods sonne by nature came to his inheritaunce by suffring his passion so oure hope shall be sure that yf we suffer with Christ and paciently beare the afflictions of this world and forbeare and contemne the vanities of the same we shall without fayle enioye gods inheritaunce with Christ as Gods chyldren for whom the same inheritaunce was prepared before the beginning of the world Many mo effectes of baptisme I mighte reherse vnto you seyng all other graces take their beginning here be builded vpon it but in these foure which I haue rehersed they maye be considered as how in baptisme we are made fre froÌ„ sinne
such a small number as it is in other for of the other sacramentes the minister oughte at lest to be a priest sauing in Matrimonie whiche the two parties may contract betwene themselues but in baptisme the ministration is not onely reserued to priestes and to deacons in the absence of the pryestes but is also permitted to lay men and lay womeÌ„ that be faithful themselues if extreme necessitie so require And if ther be no necessitie nor daunger of the death of the chylde and yet lay persons do take vpon them to minyster this Sacrament whyche perteâ—neth not to them to do but in time of neede alâ—hâ—ugh they themselues do synne in that doing for their presumption where neede compelled not yet the chylde is truelye baptised and maye not in anye wise be baptised agayne And because it often chaunceth that chyldren new borne be in daunger of death and so be baptised of the Mydwyues or of other women at home therefore I wyll shew vnto you how they must doo when they wyll minister the sayd Sacrament of baptisme First when the chylde is borne for the chylde that is not borne but yet in hys moothers wombe can not be borne agayne by Baptisme tyll he be once borne yf there come a chaunce or daunger that vâ—rely they think it wil not liue til it be brought to the soleÌ„nization of baptisme than a laye man or laye woman in that neede goyng about to baptise the chylde muste vnfeynedly intende to do therein that the Catholyke Church of Christ dothe and taking some honest name as Iohn or Thomas or some other yf it be a man chylde and yf it be a woman chylde then takyng Ione or Katheryne or suche lyke let the person that shall christen the chylde take water as well water sea water or rayne water or other common water for no other lycour as oyle bloude wine Rose water or other artificiall water can be the matter of thys Sacrament And than let the Christener begynne to cast or poure the water vpoÌ„ the childes head calling it by the name they geue it saying thus Iohn I baptise thee in the name of the father and of the sonne and of the holy ghost Amen And if it be a woman childe than let the Christener saye thus calling it by the womaÌ„s name Ione I baptise thee in the name of the father and of the sonne and of the holy ghost â–ª Amen Nowe that man or woman that thus dothe saye and cast or poure water vppon the chyldes naked heade in the tyme that he is sayinge the foresayde prescripte woordes dothe mynyster well this Sacrament of baptisme in the tyme of neede And let the Christener take heede that he leaue oute none of those prescripte woordes nor chaunge none of theym nor adde no more to them and also lette hym remember to cast or to poure water vppon the chyldes naked heade in the time before he make an end of those foresaid woordes Iohn I baptise c. For yf the water be caste vppon the chyldes heade before the Christener begynneth to saye those woordes or els after that he hathe sayde the wordes than the chylde is not christened For the wordes wythoute the water is no Sacrament nor canne doe no good nor yet the water wythoute the woordes and therefore they muste be ioyned and go both together after the maner before sayde Moreouer ye muste note that there maye not twoo persones doo these twoo foresayd thinges that is to saye one maye not speake these wordes Iohn I baptise thee c. and an other poure the water vpon the chyld in the meane tyme and whiles the woordes be in saying for if they doo then is the chylde not Christened and therefore it must be but one persone that must bothe saye the woordes without any longe interruption or pawse and poure on the water And where as the water of Baptisme hathe beene vsed euer synce the tyme of the Apostles in Chrystes churche to bee hallowed and sanctifyed by the Priestes prayer and inuocation of Gods holye spirite by the sygne and mysterye of Christes crosse and in the name of the holy Trinitie and by the infusion of the holye oyle into it that by the vse of it the synnes of hym that is baptised myghte bee washed awaye and hee made cleane yet in the tyme of neede and of sodeyne daunger when suche halowed water can not be hadde other cleane and common water wyll suffise Furthermore lyke as the holye Ghoste came downe from heauen in the baptisme of Christe when hee was baptysed by Iohn and visiblye rested vppon Chryste declarynge the fulnesse of all grace to bee in hym and all grace to proceede from hym euen so wee be taught that alwayes when thys Sacrament is duelye receyued and ministred in the name of the holye Trinitie the holye Ghoste descendeth from aboue and dothe inuisiblye reste vppon hym that is Baptysed and woorketh specyall grace in hys harte to obeye GOD and hys commaundementes And as the father of heauen by hys voyce whyche hee sente from heauen testyfyed that Christe was hys wellbeloued Sonne in whome he was well pleased so oure heauenlye father in thys Sacrament testifieth to hys conscience that is baptysed that hee is hys louinge chylde and that nothinge is in hym that is dyspleasinge to God Wherefore good people considerynge that thys Sacramente of Baptysme is of suche necessitye that no chylde excepte the case of Martyrdome can be saued and enter into the kyngdome of GOD but by it because euerye one beynge borne in orygynall synne and so the chylde of Gods anger by hys natyuitye canne not bee partaker of the promyse of saluatyon and haue the merytes of Chrystes passyon applyed to hym but eyther by hys proper faythe or els by the Sacrament of faythe and seynge that younge Infantes haue not the vse of their reason and wyll whereby they maye vnderstande the doctryne of our faythe and so beleue theym selues in their owne persones therefore if ye wyll haue your children come to Christ as he commaunded they shoulde bee broughte to hym and rebuked theim that forbadde theym to be broughte and promysed the kyngedome of God to the onelye followers of thinnocencye of chyldren whome he embraced and layde hys handes vpon theym ye muste procure wyth all your diligence to haue your children broughte to baptysme and to receyue the Sacrament of faythe whereby they bee sette in the state of saluation and be made partakers of Chrystes merytes Lette not your chyldren for your negligence accuse you in the last daye for the losse of their saluation whiche they mighte haue had by baptisme if ye hadde shewed your full endeuour And least anye man shoulde excuse hym selfe for lacke of matter or of a Minister or of doctrine God and his holye Churche hathe ordeyned Baptisme to be ministred in water whiche is an element not farre to seeke any where and hath permytted that in tyme of neede anye man
maye bee minister of it and for lacke of theym anye wooman yea the verye moother of the chylde yf case so requyred and for doctryne a litle suffyseth for the fourme of the Sacrament consisteth but in three or foure woordes whiche be soone learned And lyke as chyldren were made giltye of originall sinne and dampnation for an other mannes faulte so they maye be reconciled agayne to God and haue remission of synne in Baptisme by other mennes faythe For whiche cause euery chylde that is Baptysed professeth Christes fayth by the mouthe of the churche which is represented by the godfathers and godmothers and likewise maketh hys couenaunt with God to renounce the deuyll and all his woorkes and vayne pompes And therfore all you that haue bene or shall bee Godfathers and Godmothers by offringe of children to Christ by Baptisme in the name and fayth of the Churche whiche you represente and by aunswering for the children haue made your selues sureties for the same take hede to your charge that when the sayde chyldren shall bee hable to take knowledge ye teache or procure them to bee taughte that fayth and professyon whiche they haue made by you and to bee exhorted dyligentlye to lyue a Godly and vertuous lyfe accordinge to that professyon whiche they haue made in theyr Baptisme by you and to obserue the commaundementes of God and all thinges whyche they haue promysed and vowed by you so that bothe you and they might passe ouer the tyme of thys presente lyfe in the well vsinge of Goddes graces geuen in Baptysme labouringe dayly to continue and to increase the same in the feare and loue of GOD and good workes that at the ende and terme thereof ye maye attayne the crowne of rightousnesse whiche God wyll geue as he hath promised to all them that loue him to whom be al praise honor and glorye for euermore Amen ¶ Of the auncient and Godly Ceremonies pertayning to Baptisme and what is ment and taught by them Ser. iiii IN Baptisme good people besyde the very ministracion of it whyche consisteth in speakinge of a fewe formall wordes ouer the child baptysed by the minister of God and in dippinge the same chylde the same tyme in the Element of water or in tyme of neede by powrynge water vppon hym whiche two thinges bee required of necessitye to the true mynystracion of thys Sacrament there be also other Ceremonies vsed whiche be called Sacramentalles and haue bene vsed vniuersally throughoute the holle Churche of Christe from the Apostles time tyll this daye and were ordeyned to bee vsed partely against the power of the deuyll partely for the deuocion and instructyon of vs and them that bee baptised for that cause I thinke it good to declare vnto you at thys time which be those Godly and auncient Ceremonies of baptisme and what is mente and taught by them The first Ceremonye whiche is called Exorcisme is done withoute the Churche doore because the childe that is brought to be baptysed is as yet no parte of Christes catholike Church but the childe of Gods wrath by hys natiuitye conceiued in sinne and is vnder the power of the deuyll tyll he be admytted into the Churche of Christe by baptysme and be made a membre of the same Churche by regeneration and the renuing of the holy spirite for whiche cause the holy Churche vniuersallye and after one maner vseth first of all this exorcisme whiche is an adiuration of the deuyll in the name and power of the holye Trinitie to departe from that creature of God whyche he possessed before whereby the chylde is delyuered from the power of the deuill that stoppeth him all that he can from the Sacrament and the grace of the same and is prepared to be translated and brought into the kyngdome of Christe Here plainely appeareth how the prince of this worlde is cast foorth and how the stronge prince is bounde and hys vessels bereafte from hym and broughte into the possession of the stronger conquerour that hath taken captiue the captiuitie it selfe and hathe geuen giftes to men Lyke as kinge Pharao in Egipt oppressinge the people of Israell with importable woorkes and kepinge them in thraldom and slauerye and not suffringe them to depart from Egipte at the message of God by Moyses and Aaron was sondrye and dyuers wayes plaged by almightye God and yet styll dyd obstinately withstande God tyll he and all his armye was drowned in the read Sea euen so the deuyll kepinge in bondage and thraldome the reasonable creatures of god is continually plaged scourged by these exorcismes and adiuracions in the power and name of God and yet he beyng obstynate in hys malycyous tyrannye dothe not wholly dismysse and suffer the sayd creatures of GOD to departe out of his dominion tyll they come to the water of Baptisme wherof the read Sea was a figure and there is he ouerthrowen and the childe baptised sette at lybertye by the mightie hande of God to serue him al the dayes of his lyfe In this exorcisme there bee vsed dyuers thinges Firste the partye that is baptised geueth his name to Christe eyther by him selfe if hee be of age or by his Godfathers and Godmothers as representing the Churche wherby we be taughte that he renounceth vtterlye the deuill his former possessour and now geueth his name to be taken as a souldiour of Christ and to be from henceforth vnder his dominion and obedience So longe as he remayned in the possessiō of the deuyl he bare no name but as soone as the name of GOD is called vpon ouer him than hee taketh a name and begynneth too bee wrytten in the booke of lyfe Nexte the geuinge of the name the chylde baptysed is marked with the sygne of the crosse in dyuers partes of hys bodye whereby we vnderstande that now he is receyued into the army of Christ and taketh hys souldyours coate and his badge vppon him whiche is the crosse of Christ vnder whiche he professeth to make warre againste the deuyll duringe his lyfe Whiche crosse the deuyll feareth marueylouslye because he was once beaten and ouercommed with that rodde and as God when he plagued the Egiptians woulde not suffer the Aungell to kyll any persone nor yet to enter into the house but to passe by the house where the bloude of the Paschall lambe was sprynkeled vppon bothe the postes of the doore euen so the deuyll that is the destroyinge Aungell dare not come nere to kyll but flyeth from hym that professeth to fyghte vnder the crosse and so in verye dede taketh his crosse vpon him and foloweth Chryste The lyke is shewed in the Prophete Ezechiell howe that all they in the city of Hierusalem that were marked with the letter taff T. in their forehead whyche is the verye sygne and prynte of the crosse were saued and delyuered from the plague and sword of Gods Aungell And this sygne of the crosse is marked vppon the chyldes
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
the mightie princes of the world but contemned al there threatninges and gloryed in their tribulations and reioyced that they were thought worthy to suffer either shame or deathe for the name of Iesus takinge this for a rule of their liuing rather to obey God than man For this same inteÌ„t and spiritual effect good people receiue we the holy ghost in our Confirmation that wee shoulde be established in the giftes and graces before receiued in baptisme y t we lightly fall not froÌ„ them againe that we should be made hardyer and more bold to confesse our fayth not regardinge any daunger or peryll that mighte come to vs therby and that we should constantly withstand all the assaultes and tentations of the deuyll the worlde and the fleshe and neyther shrinke for feare or geue ouer for paine nor cease for shame bu with pacience and continuaunce keping our promise bearinge our crosse not yelding to our enemy should with sure hope looke for the crowne of righteousnes which god wyll geue to all them that loue hys comminge These Godlye effectes be taught and sygnyfyed vnto vs by the matter of this sacrament and by the other ceremonies which be vsed in the ministracion of it The matter of it is y e holy Chrisme which is mingled and made of two thinges oyle Oliue and balme By the oyle oliue is signifyed the infusion of grace and the feruent zeale charitie towardes the maintenaunce of Chrystes faith wherwith he is indued that is confirmed By the balme is signified the swetenes of gods holy spirit wherwith Christ doth allure vs and draweth vs to his seruice also wherby we are made a good and swete sauour to God replenyshed with the fruite of righteousnes to the glory and praise of god and to the good example edifying of our neighbour With this holy Chrisme the man or chyld is anointed in his foreheade by the impositioÌ„ of the bishops haÌ„des with the signe of the crosse By the imposition of handes is signified the strength of the holy ghost wherewyth we be indued in our Confirmation to thintent we might be able to stand in our faith to abouÌ„d in hope and to grow in charity in good workes And the crosse is signed in our forehead that we shoulde neuer be ashamed of oure Lorde Iesus Christ nor of our religion but should stedfastlye resist the tentations of the deuill and ouercome with pacieÌ„ce the troubles of this world alwaies glorying in the crosse of Christ and laboringe to come to the felowship of his passions that so we might be partakers of his glorious resurrectioÌ„ After confirmation the party confirmed hath a blow of the cheke geuen him by the bishop to the intent he shoulde know and remember that hys religion and profession is mekely and gladlye to suffer the shame rebuke and tribulation of the world for the name of Christ and for righteousnes sake without grudging against God or reuenging of his owne quarel and so in peace and patience to possesse his soule Therfore I beseche you brethren doe not neglect this holsome profitable sacrament but diligently consyder what ayde and what grace is geuen vnto you in it if by your necgligence fal ye haue lost that grace for a great part yet it may be recouered agayne not by a newe Confirmation which may not be iterate but by your inward conuersion faythfull penaunce and after ye bee risen and haue recouered your strength agayne than take better hede and do not make heauye nor dryue not away the holy ghost from you who flieth alwaies from fained ypocrisy wil not dwel in that body that is subiect and seruaunt to synne And lyke wise be you carefull and diligente to haue youre children confirmed in this grace to be indued with these excellent giftes of the holye ghoste by receiuing this holy sacrament in the catholik churche and specially they whose chyldren were baptysed of heretykes in the tyme of any scisme and out of the catholike Churche For although they did than receiue the sacrament of baptisme whiche may not be ministred to them again lest we should shew our selues to crucifye Christe aâ—gaine yet they did not than and there receiue the grace of baptysme beinge oute of the Churche but may nowe receiue the grace whiche they lacked before and be reconciled to god and be made members of his holy catholike Churche and so in tyme be admitted to receiue the blessed bodye and bloud of our Lord Iesus Christe Whiche thinges yf you procure for them and bothe they and you stand stedfastly in that same grace to your lyues end ye may perfytly trust to atteyne that glory which shal be reueled and geuen to all Gods electe people in the last day by the merites of our sauiour Christ to whom with the father and the holy ghost be al honour and prayse for euermore Amen ¶ Of the seuen gyftes of the holy ghost geuen in the Sacrament of Confirmation Ser. vi WHeras it is declared vnto you good people that in the SacrameÌ„t of Confirmation the holy ghost is geueÌ„ to him that is confirmed not for the making of him a new man or the childe of God and the inherytour of the kingdom of heaueÌ„ for which purpose he was geuen before in baptisme but to coÌ„firme him in that grace he hath receyued and to ayde him in hys spirituall battayle wyth his ghostlye enemyes and to defende hym in his conflictes and to comforte hym in hys trauayle and to bee his tutour in kepinge him from fallinge and to make him stronge able to resyst and ouercome his enemies all whiche thynges the holye ghoste worketh in the hart of the partye confirmed by induing him with his vii principal giftes therfore I intende God wyllinge at thys time to declare vnto you which be those seuen giftes and how they be vsed to auoyd the suggestions and assaultes of the deuyll These seuen giftes be set forth by the prophet Esai where he saith of our sauiour Christ that there shall a rodde or branche spring forth of the roote of Iesse and a floure shall ascende from that roote and the spirite of god shall rest vppon him the spirit of wysedome and vnderstanding the spirite of counsell and strengthe the spirit of knowledge and pitie and the spirit of the feare of god shal replenish him Which seuen giftes do not onely rest vpoÌ„ Christ as maÌ„ being the hed of his mistical body the churche but also vpon euery one of vs that be made meÌ„bers of the same body the holy ghost dwelleth in his soule that hath these giftes alwayes defendeth hym froÌ„ his enemies wheÌ„ he loseth or quencheth them by yeldinge to his enemye than the holye ghoste withdraweth his gracious preseÌ„ce from him tyl he by penaunce and prayer recouer them againe And these giftes after the maner of holye scripture be termed called by the name of spirytes not that they be the substaunce of the holy spirit of
not harden your hartes as in the daye of prouocation in the wildernes In that he sayeth this daye he meaneth all the time of our lyfe tyll we come if it so chaunce euen to the extreme age for penaunce is not weyed by length of time but by purenes of affection Haue we not red how the Leuites washed away their moste greuous sinne in the wildernesse not in a great longe continuaunce of tyme but in a lytle short houre of one day The thefe also that hong vpoÌ„ the crosse neded no longe space to enter into Paradise but so muche space suffysed hym as would serue for the speaking of a few woordes so that in a litle moment of tyme obteininge remissioÌ„ of the sinnes of his hole life did enter into Paradise before any of Christes holy Apostles What shall we say of martirs haue we not sene them often tymes in one daye yea some tymes within the space of an houre receiue the crownes of eternall rewarde wee muste therefore begyn onely and set vpon it with a manly courage and firste let vs be moued and angry with that harlot our owne luste that deceiued vs and than let vs turne our holle affection and loue to the exercise of vertue For that is it that God wylleth and requireth of vs. He seketh not that length of time but specially loketh to this if our conuersion be true and pure For whiche cause we often see that manye whiche began laste are by their faithful endeuour made formest It is not so euil to take a fal as it is to lye styl after the fall and not to rise againe and with a certeine pleasure determination of mind to walter styl in sinne at last to cloke and couer his noughty purpose of sinning still vnder the wordes of desperation Againste whom the prophet crieth out with a certeine indignatioÌ„ saying doth not he that falleth aryse againe Or is not he that is turned backeward conuerted againe If thou saye the state of our questioÌ„ is whether any faithful and Christen man if he fal may be restored again To this question I aunswer In this same that we say he fel we graunt that once he stode before he fel. No man saieth that he is fallen that euer did lye and neuer stode Yet let vs bring forth holy scripture concerning this matter if any thing be spoken eyther in parables or in playne sentences What other thinge thinke you is ment by the shepe which going astray from the other nynetie and nyne was afterwarde sought and brought home to the flock vpoÌ„ the shoulders of the shepeherde doth it not plainelye declare bothe the fall and the restitution of a Christen man For that shepe and the other nynetie and nyne were al of one flocke and vnder one pastor It fedde vpon the same pasture dranke the same water was lodged within the same fold that the other wer but it wandred a great way it strayed farre throughe the hylles and harde rockes and many croked wayes of errour yet the good shepeheard dydde not leaue it nor suffred it to perish but seketh it bringeth it home againe Not compellinge it by prickes and beating but bearing it vppon hys owne shoulders And not onelye this parable dothe shewe vnto vs the commoditie of returninge but also that other of the prodigall and ryottous sonne and that was a sonne not a straunger and brother germayn to hym that neuer went from hys father He was a sonne which is reported to haue gone to the furtheste borders of all sinne for he went into a farre countrey farre from god that was the riche man and beyng a noble maÌ„ borne was made worse than a bonde manne or slaue But yet returning home and repentinge hym was receyued into hys former state and restored to his former glory But if he had despayred and consideringe those miseries that chaunced vnto hym had bene ashamed to returne to hys father and had bidden styll in the farre strauÌ„ge countrey he shoulde neuer haue attayned these thinges that he hath but by penury and famine should haue suffred moste miserable and vnhappy death You see nowe howe great profit there is of penaunce and how greate hope there is of conuersion by penaunce The prodygall sonne receiued his former state of glorye by penaunce which his elder brother kept stil by peâ—seuerauÌ„ce Therefore derely beloued hauinge these exaumples of penaunce lette vs not continue in euyll nor dyspayre to bee reconcyled but let vs come agayne to oure Father and drawe nere to almightie GOD. Beleue me he wyll neuer turne his face from hym that turneth to hym yf wee doe not make oure selues straungers to GOD. For GOD hym selfe sayeth I am God that is nere hande and not God a farre of And agayne by an other Prophete Your sinnes sayeth he make distaunce betwene me and you If we therefore take away this wall that is to saye our sinnes that seperate vs from GOD there is nothinge that can let vs to be ioyned to god Wil you that I shewe these thinges not onelye spoken in parables but fulfilled in dedes There was a certaine man amonge the Corinthians as it semed of no small estimation Thys man had committed suche a synne as is not wont to bee done among the heathen And he was one of the number of the faythfull and familiars wyth Christe what than Did Sainte Paule cutte him from the number of them that be in hope of saluation Naye rather when he hadde suffycientlye rebuked the Corynthians for hym wyllynge agayne to declare that there is no wounde no disease whyche geueth not place and is not healed by the playster of penaunce He commaundeth hym to bee delyuered to Sathan to the destructyon of the fleshe that hys spyryte maye bee saued in the daye of our Lorde Iesu Chryste Yet he commaunded thys before he knewe anye thynge of hys penaunce but when he hadde done penaunce he sayeth let this correction and rebuke suffyse which was geuen to him of manye And he addeth more I beseche you confirme your charitie towardes hym leste Sathan haue him in full possession for wee be not ignorant of his craftie subtlenesse Also the holle Church of the Galathians after that it beleued in Christ and had receiued the holy ghost so that in spirite it did many vertues and miracles and hadde suffered muche persecution for the faythe of Chryste after all thys I saye it fell from the fayth and was restored agayne by the good exhortations of the Apostle And that thou maiest knowe that by the holye ghost they did miracles heare howe the Apostle sayeth who than gaue you the spirite and wroughte these miracles amonge you was it of the workes of the lawe or of the hearinge of fayth And agayne that they did suffer muche after they hadde receyued the fayth he declareth in this where he sayeth Haue ye suffred so greate affliction in vaine if it be in vaine
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