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
geueth credyt and hee that beleueth not that it is hys verye true bodye as he sayde it was he is fallen from all grace and saluation And no manne oughte to bee in doubte of the truthe of this real presence of Christes body in the sacrament because he hathe eyther redde himselfe in certeyne holy wryters bookes or hath heard say of other that they say how in this Sacrament is a sygne or a figure or a similitude of Chrystes body For those same authours eyther in the places where they vse those wordes or els in some other places declare most manifestly theyr faythe concerning the real presence to be al one agreable with the common faythe of the vniuersall Churche of Christ. And for your better instruction in thys matter ye shall vnderstande that there be twoo thinges whiche be partes of thys Sacramente the visible formes of breade and wyne and the vnuisible body bloud of our lord Iesus Christ. The outwarde forme of that is seene is a fygure and signe of that hydden truth whyche is there conteined beleued and not sene Ye shall also vnderstand that in the Sacrament there be two graces to be considered the one is the substantial grace of Christes body there present and conteyned the other is the accidental grace onely signifyed and not conteined which is wrought in the soule of the worthye receiuour wherby he is more inwardly ioined to Christes mistical body not onely spirituallye by fayth and charytye but also by naturall and corporall participation with Christ and his church This vnity of Christes misticall body the church is as wel signified by Christes natural body there present as it is by the visible element of breade whiche as it is made one loafe of many granes so the church is made but one bodye of Christ consistinge of manie men and women And this is Christes naturall bodye in the Sacrament a figure of his misticall bodye the Churche and of the vnitye of the same And further where as our Lorde commaunded his disciples and all vs to doo the same that he didde that is to saye to consecrate and to raceiue his bodie and bloude in the remembraunce of his death and passion till his last commynge ye may thereby vnderstande that the inuisible spiritual and intelligible flesh blood of Christ in the Sacrament signifyeth and representeth the same visible mortall and palpable bodye of Christ vpon the crosse for which respect the sacrament of diuers Doctours is called a fygure or sygne Finally because all thinges that be in this present worlde be they neuer so true yet they be called figures and images in respecte of the same thinges in heauen whiche be seene as they be wythoute all shadowes or coueringes therfore like as the very oblation of Christ vpon the crosse which is a thing of most truthe is called an image in respect of that oblation whiche he the same time at al times maketh in heauen before his father where he appeareth as an aduocate for vs euen so the natural bodie of Christ in the sacrament which can not here be sene but by fayth may wel be called a figure or an image of the same body in heauen which is there seene without couer receyued by perfite fruition of al the blessed angels saintes that be ther in the kyngedome of God For here the Churche hath Christ her spouse in a sacramente and there she shall haue him without all sacrament both here and there is the truth but here it is couered and there manyfest without couer in earthe we eate the breade of angels in a Sacrament in heauen we shall eate the same bread euidentlye without a sacrament where the presence of the most hye priest shall shewe it selfe openly to all men as it is For these respectes whiche I haue rehersed no man ought to be in dout of the truth of Christes real presence in the Sacrament because of these wordes figure or signe founde in certayne authors which wordes as I haue declared do in no wyse denye the truthe of the presence but eyther they declare the secret and couered maner of it in the sacrament or they signifye the vnitye of Christes misticall body or els they bringe into oure remembraunce the passion of Christes bodye whiche is paste or the cleare fruition of the same in heauen whiche to vs is yet to come And here ye ought to marke diligentlye that I haue sayde concerninge the twoo maners of being of Christes bodye the one in heauen at the ryghte hande of hys father manyfestlye wythout all couer or Sacrament the other the same momente of tyme here in earthe amonges vs in a Sacramente to be receyued of vs for oure spirituall sustenaunce in whyche thynge wee maye not consider the nature of a mannes body but the infinite power of GOD that canne dooe wyth hys bodye what hee wyll and doth with it what he saith And because he saith euidētly that he geueth to vs his body that suffred and his bloude that was shedde therfore we ought to beleue his woorde whyche can not deceiue vs seinge that all thinges be possible to God which be vnpossible to man Christes bodie is but one and although it bee consecrate and offered in many places yet there is but one Christ in euery place being bothe full Christ here and full Christ there one bodye And where as Chryste Gods onelye begotten sonne goeth into euery man diuisiblye that receyueth him and by his flesh sanctifieth their soules and bodies yet he in his flesh remayneth hole wythout diuision in euery one beinge but one wher so euer he be by no meanes diuided And in thys miracle oure Sauioure Christe excelled Helias and all other prophetes for Helias left his mantle vnto his disciple but the sonne of God ascending left to vs his fleshe Helias ascended without his mantle him self but Christ both left hys fleshe vnto vs and ascended hauing it also with him And this is not of our desertes but of hys exceding mercye and good wyll that beinge hole in his maiestie and glory at the ryght hande of God hys father yet dothe vouchesafe the same tyme to be with vs in earth vnuisibly being but one in dyuers places not onelye comfortinge vs that be here trauelinge wyth the presence of hys diuinitie and holye spirite but also feeding and nourishynge vs with the heauenlye foode of hys body and bloud to euerlasting life This feading of vs with Christes body bloud we muste vnderstand that it is not only spiritually by faith when we remember and thinke vppon his passion and death but also corporallye with the seruice of our bodies and senses when we receiue it in the sacrament For as in the olde law the bloud of the paschal lambe was cōmaunded to be sprinckled vpon both the postes of the doore euen so the bloude of Christe our paschall
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
euen so in this sacrament the outwarde forme of breade appeareth to mans sight and the inwarde substance of Christ god and man appeareth not to a mans corporall eye but to the eye of his soule whiche is faith which fayth is stayed vppon the omnipotēt power of god For he that can create all thinges of nought with his woorde can also chaunge thinges that be created with his word and if the benediction of man can chaunge the natures of thinges as appeared when Moyses chaunged hys rodde into a serpent what shall we say of the consecration of God that worketh merueilously in his holy sacrament If the word of Helyas was able to bringe fyre from heauen shall not the worde of Christ be able to chaunge the substaunce of breade therefore vppon thys grounde of gods almightye power we submitte our reason to our fayth and aboue the reache of reason we beleue Christes worde and that ther is not the substaunce of bread which nature formed but the substaunce of Christe whiche benediction hath consecrate And so wee esteme thys Sacramente otherwyse than an infidell dothe Like as an vnlearned man when he looketh vppon a booke he vnderstandeth not the meaninge of the writing but a learned manne wyll fynde muche matter hyd there as the lyues and stories of men the vnlearned man wyl thinke ther is nothinge els but paper and ynke the learned man will vnderstande an others speakinge and speake to one beyng absent and aske by his letters what so euer he would haue euen so it is in these misteries the infidels althouhh they here what it is yet they seme not to heare But the faithfull man who hathe experience of the holye ghost can beholde the vertue and power of God in the secrete misteries where the substaunce of bread is consumed by the substaunce of Christes body and ceaseth to be there any more euen as waxe when it is put in the fyer it melteth away the substaunce of it remaineth no more These similitudes whereof the bookes of the olde writers be full be not to satisfy the subtle wits and curious questions of men that lack faithe whose reasons brought oute of naturall experimentes maye in no wyse be admytted of a Chrysten manne to dysproue anye parte of our faythe receyued but they be brought in to declare what is oure faythe in this poynte to whiche faythe Gods pleasure is that euerye mannes reason should be taken captiue and serue to the beliefe of his wonderful workes and Sacramentes euen as the natural inclination of our will should serue to execute the commaundement of godlye charitie For whatsoeuer fleshe and bloud dothe bring forth or the subtlenesse of mans wyt not indued with the spirit of God can inuente is to be reiected from the iudgement and dyscussion of this holy mistery and onely that is to be admitted which the father of heauen by the mouth of his sonne and the inspiration of hys holy spirite hath reueled to his churche And therewyth is euery good christen man contented and satisfied not like the vnfaithful Iewes asking howe it can be so seyng nothing is vnpossible to God but geuinge full credite to the churche of God in the presence of Christ in this Sacrament as the blessed virgine Marye dyd to the Aungel of god in the incarnation of Christe in her wombe and as she gaue full consente to the Aungels woorde when he tolde her that the holye ghoste shoulde come into her and the power of the moste highe god should ouershadow her euen so ought euery faythful soule to geue ful credite to gods church when it teacheth by the woorde of God that the holy ghost ouershadoweth this mistery and maketh present the body of Christ aboue the speach and reason of man and chaungeth the bread and the wine into Christes body and bloud the outward formes remaining stil so that nowe there be not two substances remaininge but one and the self same that was geuen for our redemptiō otherwyse the maner of it is not searcheable And it oughte to beleue also that lyke as the Churche of god in the first generall Counsell at Nyce dyd verye well whan it dyd inuente the worde of Consubstantialitie to expresse the old trueth that Christ was no creature but equall god and of one and the same substance with the father to the confusion of the heretyke Arius and all hys adherentes euen so that the same churche of god did very well in the general coūsell at Laterane when it inuented the woord of Transubstantiation to expresse the olde truthe that there is but one substance of Christe in the Sacrament and that the former substaunces of breade and wyne be conuerted and chaunged in to the body and bloude of Christe the qualities and figure of the same remaining styll vnchaunged to the cōfusion of the heretykes Luther and zwinglius and all their adherentes Furthermore it is to be considered that in this chaunge of the bread god did shewe his greate mercyfull goodnes towardes vs that for our reliefe bearing with our infirmitie he hath suffred the outwarde formes of bread and wine to remaine vnchaunhed For as our nature abhorreth the kylling of a mans fleshe and the sheding of a mans bloude so muche more it abhorreth the eatinge of mans raw fleshe and the drynkinge of mans liuely bloude And where as our sauiour Christ declaringe the necessitie of this Sacrament to thatteining of euerlasting life sayd that except we did eate his flesh and drinke his bloude wee shoulde not haue lyfe in vs therefore hath he by his godly wisdome inuēted this way to geue vs his flesh to eate his bloud to drink and yet our nature should not abhorre the eating and drynking of it but comfortablye and obedientlye receiue it For he geueth it in such nutrimentes of bread and wine as we be daily accustomed to be fedde withal and so cōdescending to our infirmitie lest we should abhorre the sight of his flesh bloude in their owne likenesse he reserueth the outwarde formes of the breade and wyne but their substaunces he chaungeth into his fleshe bloude Besyde diuers other commodities that come to vs thereby as that our fayth is more exercysed in beleuing that to bee there presente whyche we see not with our corporall eyes and the propretie of the sacrament is retained which is to teache vs by the composition and nature of the outward element what the holy ghost worketh inwardly in the soule of him that worthylye receiueth it whiche is the vnitie and perfyte coniunction of Christes misticall body And also the holy Sacrament it self is kept and cōserued in his due honour which otherwise should be cōtemned despised of the paganes and infidels if they perceiued how we christē men did eate the flesh drink y e bloud of Christ our lorde god For these causes he hath ordeined it to bee ministred in the formes of bread
and wine And although our sauior Christ when he did first institute this sacrament in his supper did minister it to his Apostles whoÌ„ he than made priestes vnder bothe the kindes of bread wine to thintent his death and passioÌ„ might be declared remembred therby where his bloude was seperate from his body as the bread was seperatly consecrate from the chalice which maner is yet coÌ„tinually obserued in the sacrifyce of the Churche whiche is the Masse yet for diuers weighty considerations as well concerning the honor of the sacrament and the auoidinge of theffusion of Chrystes blouds which might chauÌ„ce as for the more coÌ„modious administration of the Sacrament to the people the holy church hath vsed euen from the tyme of Christ himself and his Apostles to minister this sacrament vnder the fourme of bread onely both to lay men women and also to priestes sauing when they doe consecrate and minister to them selues with their owne handes in which doing it hath the example of Christ who the daye of hys resurrection ministred this sacramente to two of his disciples in the Castell of Emaus vnder one kinde alone and also the people be defrauded of no part of Christes body bloud nor of no effect or grace that commeth by the worthy receiuinge therof for it is most certain that the holle body bloud of Christ is as truely conteined vnder the one kinde of breade as vnder both the kindes of bread wine seing that Christes liuing body caÌ„not be without his bloud nor his liuely bloud w t out his body And it is also most certeinly true y t if the outward element of breade be diuided into smal parts ther is y e holle body of Christ coÌ„teined in euery part as it was in the holle elemeÌ„t before it was deuided euen as the soule of man is but one and holle in the holle body and is lykewyse one and holle in euery part of the bodye and also as a glasse when it is broken into peces the holle ymage of a mans face appeareth in euerye parte seuerally which before in the holle glasse appeared but one eueÌ„ so the holle body and holle bloud of Christ is geuen vnder euerye part of the outward formes equall portion is geuen to euerye one it is holle deliuered it is distribute to many and not dismembred it is incorporate to the receiuers and suffereth no iniurye it is receiued not included it dwelleth with weake persones is not made weake is muche delited with the pure faith cleane minde of him that receiueth For these most weyghtie godly considerations when the Sacrament is ministred to other than to hym selfe that consecrateth it it is deliuered vnder the forme of breade onely and the chalyce is not consecrate nor yet deliuered as any parte of the sacrament but for the more commodyous receyuinge of the other parte wherein was conteyned the body bloude of our sauiour Christe Therefore seyng that the doctryne of Transubstantiation is as I haue shewed a truth necessarily deduced of Chrystes manyfest woordes sayinge This is my bodye declaring the singular and onelye substaunce of that hee gaue to theym to eate to be his bodye and so not breade seynge the vniuersall Churche of Chryste hathe determined thys to be goddes trueth and for finall endynge of all controuersyes that all men mighte speake one thing and be of one tong hathe ordered it to bee spoken of and vttered in this terme of Transubstantiation and seynge the testimonies of aunciente doctours to bee all agreable in this poynt that the bread is chaunged into the bodye of Christ wherby appeareth the consent of the vniuersall churche whyche is the pyller and vpholder of all trueth for that cause let euery man that loueth the trueth and the saluation of his soule stedfastlye kepe hymselfe in the belief of this truth so to be a member of Christes catholike Churche withoute the whiche there is no saluation and lette hym not ioyne hymselfe to any faction of men out of the catholyke Churche of Christe that for syngularitie or gayne of the worlde trouble the peace of the Churche and styrre vp the ashes of olde heresyes whiche by the greateste aucthorytye that euer Christe lefte in his Churche that is to say by the iudgement of the successour of saynct Peter in the chayre of Christe and of the Bysshops and pastours of Christes flocke called froÌ„ all the partes of the world in a general counsell haue bene discussed before this tyme and fullye determined Let vs not shew so muche dyshonor to our most certaine and heauenlye religion as to thynke that it may be variable after the wylful and furious appetite of a few men whiche is one and vniforme and so hath bene froÌ„ Chrystes time tyll this day being by gods holy spirit the scholemaister of his holy churche inspyred reueled multiplied ordered continued and so stablished that hell gates that is to saye tyrannye schismes and heresy shall neuer preuaile against it He that by vnitie of fayth in doctryne and by the peace of charitie in good liuinge kepeth hym selfe within the folde of gods catholike Churche as a liuely member of the same may be sure of the protection of gods holy spirit in grace and be in good hope to attaine the glory of God in the kyngedome of heauen by the merites of Christ to whom with the father and the holye ghoste be honoure and praise worlde without end Amen ¶ Of the effectes of Christes body and bloude in the worthye receiuer Ser. ix HOw much good people are we bound to loue our Lorde Iesus Chryste that lyke a good shepeherd hath geuen hys soule for vs hys shepe and hys fleshe to bee oure meate and his bloude to be our drinke and so is he both our redemer and redemption our feder and our daylye foode Greater loue can no man shewe than thys whiche Christ our Lord hath shewed to vs but if wee would consider for what cause and purpose hee fedeth vs wyth hys fleshe and bloude and what wonderfull graces and effectes he woorketh in vs bothe in bodye and soule by those heauenlye meates our loue towardes hym shoulde bee a greate deale more increased and oure desyre shoulde bee more inflamed to fyll our hungrye soules with so profitable and precious meates In whiche matter I intende God wyllinge to laboure at thys tyme and to make but a shorte recitall of certayne beneâ—ytes whiche the worthye receyuinge of thys mooste blessed Sacrament worketh first in our soules and than in our bodyes for to speake perfitly at length of it and as the worthynes and dygnitie of the matter requireth woulde aske a great processe and a longe tyme whyche I verelye hope youre good affection in perceyuynge the trueth and in folowynge the same in your lyues wyll supplye First of all this holy Sacramente is ordeyned and geuen to man to nouryshe hym to eternall
bodye and bloude to dogges and beastly lyuers And that euery man when he is dysposed to receiue this most holy sacrament maye do it worthely to his saluation he must obserue thre thinges before he come to it he muste proue iudge hym selfe when he commeth to it he must iudge and discerne the body of our lorde after he hathe receiued it he must imitate Christe and communicate with him in his passions Firste he that intendeth to eate the lambe of GOD he muste haue the innocency of a lambe and maye not be a wolfe hauing woluish maners because thys is the bread of the children of God and not of fylthy dogges or rauenous wolfes And no persone maye bee pertaker of it but he that beleueth all thinges to be true that be taught of the Catholike church is baptised in the water of regeneration and frameth his lyfe after that maner which our sauiour Christ did set forth in his lyfe and Gospell For as in the olde testament three sortes of people were not admytted to eate of the paschall lambe as straungers borne such as were not of the stocke of Israel they that wer not circumcised and they that by touchinge any deade or vncleane thing were made them selues vncleane euen so there be three sortes of men in the new testament that maye not bee admytted to eate of Christes body in the sacrament which was fygured by the paschal lambe firste al infydels suche as be not true Israelites and of the house of Chrystes churche by receiuinge his law and faith secondly they that be not baptised and so circumcised in harte not hauynge the vayne thoughtes and woorkes of the flesh cut away by the holy ghost and thirdly they that be not clene and pure in conscience but priuye to theyr owne giltinesse or in will to remayne in sinne styll These thre sortes of persones be not worthye to receiue the lambe of god our sauiour Christe in the blessed sacrament but yf they presume so to doe they doe it to their owne damnation Therfore whosoeuer wyll come worthely to so greate a misterye he must be a christen manne and stedfastly beleue whatsoeuer trueth god hathe reueled to his holy churche and specially concerninge the truth of this sacrament neyther oppugning it by malitious heresye nor beynge ignorante of it by lacke of knowledge but acknowledginge that it is the body and bloud of Christe Goddes sonne verilye and in trueth as Chrystes woorde spoken of it dothe plainely testifye Moreouer he muste proue himselfe as saint Paul teacheth vs that is to saye he muste searche if he be giltye of any deadly sinne and if he fynde hys conscience to reproue hym than he must refrayne from the holye sacrament tyll he haue by true contrytion and the sacrament of penaunce made cleane hys conscience receiuinge remission of al his synnes and than beinge cleane let him eate of this moste holy sacrifice of Christes body and bloude And if he perceiue that his conscience is priuy to anye venial sinne and yet not hauynge a wil to sinne after any more than before he receyue lette hym satisfy for that sinne with weping and prayer putting his hole confidence in the mercye of God that vseth to forgeue synnes to all that deuoutly confesse them he maye boldlye and fruitfullye come to the blessed sacrament The more dylygence he taketh in examining serching and purginge his conscience after that sorte as is declared in the sacrament of penaunce the more boldly and worthely shall he receiue not that any mā shoulde thynke him selfe worthye to receyue the most precious body of Christ god and manne in respect wherof the hyest aungels be vnclene but that if a man doe that lyeth in him to washe awaye the fylthynes and spottes of his soule and body by contrition the sacrament of penaunce and prepareth his harte with humilitie and reuerence to receiue the body of his lord god than doth God esteme and accept him as worthy that is to say further from vnworthinesse than he is that taketh no penaunce for his sinne at all Thys worthynesse maye bee considered and knowen by suche obseruations as were commaunded to bee vsed aboute the eatinge of the paschall lambe For as the lambe was the fygure of Chryste in thys Sacramente so the maner of eatinge that is an instruction how we shoulde worthely eate thys They that shoulde eate one paschall lambe were commaunded to eate it in one house and to carye no parte of the fleshe out of the doores So we be commaunded to eate the fleshe of Christe our lambe no where els but in the house of god the catholike churche and thereby all heretikes and scismatikes which be out of the church are forbidden to presume to eate of Christes fleshe whiche can not bee worthely eaten but of them that be members of the Church They were commaunded to haue their reines girded so are wee commaunded to haue our bodies and soules gyrded that is to saye refrayned and kepte from the woorkes and lustes of the fleshe by abstinency and chastitie and not onelye from the vnlawfull vices of fornicatyon adultry and suche lyke but also a man shoulde abstaine from the act of Matrimonye wyth his lawful wife for a certaine space before how be it he that vseth hys wyfe not for thyntent to fulfyl hys carnall pleasure but onely for desyre of encrease of chyldren he oughte to be leafte to hys owne iudgement concerninge the receyuinge of this mistery with this exhortation that he presume not to come but with a pure conscience a chast body and a clene hart Also they were commaunded to haue theyr showes vpon theyr feete so wee be commaunde to haue the fete of oure soules whiche be our affections mortified by the feare of god preserued from the corruption of worldly thinges by the loue of heauēly thinges to be in loue and perfyt charitie wyth all menne without malyce enuy or double harte towardes any man For when the kinge of heauen entreth into vs there muste be greate peace silence and quietnes without trouble of worldly affectiō all iniuries displeasures enemities and trespaces must be freely and clerely forgeuē as wee woulde Christe should forgeue vs for this is the mystery of peace and the vnitie of Chrystes mystycall bodye and he that receyueth the misterye of vnitie and kepeth not the bonde of peace and vnitie he receyueth not the misterye for hym selfe but a testimony against him selfe Therefore of all thynges let vs be sure of this that wee bee in charitie and that no anger freate vs no pryde inflame vs no lechery defile vs nor no enuy torment our hartes when we come to oure Lordes table They also did eate the lambe with wylde and sowre lettes euen so must we take the fleshe of our lambe with sower contrition wee muste afflicte and punishe our hartes with sorow and bitter teares for
of the holy ghoste teaching them to obserue al thinges what so euer I haue commaunded you and I shal be with you al daies to the ende of the worlde And as concerninge the purgation of Gods people a Priest hath authoritie to remyt synne as a minister in the name and power of the holy Trinitie both to them that first enter into the churche by ministring to them the Sacrament of Baptisme and also to thē that after Baptisme haue fallen vnto synne agayne by ministring to them the Sacrament of Penaunce The commaundementes of God whereby euery Priest is authorised to baptise and to remitte synnes to the penitent synners I haue here tofore in this sermon sufficientlye declared And as concernynge the perfection of the Churche of Christ and euerye member thereof God hathe geuen to Priestes authoritie to pray ouer sicke persones and to anoynte theim with oyle in his name to the remission of their synnes and the saluation of the sycke according to Gods pleasure and also to ioyne those persones in Matrimonye that marye in Christe And bishoppes also who in the order of priesthoode as the successours of the Apostles haue hier dignitie and distinct offices and aucthoritie aboue other inferiour Priestes for the perfectiō of the people in Christes Religion haue power to geue the holy Ghoste for the confirmation of them that be baptised and by impositiō of their handes to ordeyne Priestes and other ministers of Gods holye woorde and Sacramentes And further for purgyng of Christes misticall bodye the churche from all errours Scismes disobediencies and vngodly lyuynge Bishoppes haue power to vse spirituall and ordinarie iurisdiction as to cal synodes for reformation and good order to be made in the church to visit their diocesanes that neyther by tyrannye nor by heresye nor yet by the subtile craft of the deuyll the flocke of Christe be dispersed or distroyed to correct by excōmunication and other discipline the publike crimes of such as be manifestly accused denounced or found giltie obstinate by diligēt inquisition to examine and determine the causes and enormities whiche arise or may chaunce in the Churche of Christe and finallye to dooe what shall be thought necessarye and expedient for the banishing of vice and errour and the stablishing of vertue true fayth and godly vnitie For that power whiche God hath geuen vnto theym is onelye to builde and not to destroye whiche power is honorable and to bee estemed and obeyed in all Byshoppes and Priestes bee they of good lyuinge or noughty liuyng For the lyfe of an euill Prieste or Bishoppe is no hinderaunce nor preiudice to the effect and vertue of Gods Sacramentes whiche they truelye minister no more than the euyll lyfe of a Phisician hindreth the vertue and operation of a good medicine Therefore good people knowynge the necessitie and commoditie which commeth to vs by this Sacrament of Order for our instruction sanctification and finall saluation Let vs geue moste hie thankes to almightie God that hath geuen suche power to men and by thexecution of that power and the distinct degrees and seuerall functions of this sacrament of Order hath auoyded all confusion oute of his churche that it myght appeare beautyfull and glorious in his sight and let euery person take heede that he neither breake nor contemne this ordinaunce of God and so be occasion of corruptinge Gods truth and disturbyng his peace vnitie whiche by this onely order is kept preserued But in all our prayers let vs humbly make supplicatiō that God of his mercifull goodnes would preserue his churche continually in this good order without disturbaūce and that euery minister in his degree might studie and labour in the law of GOD to bee and dooe as his office requyreth seeking the buylding of Christes Churche and not the onelye increase of his worldly gayne as becōmeth the seruauntes of God being boundē to geue an accompt of that is cōmitted to their charge to the laude and prayse of Christe who with the father and the holy ghost liueth and reigneth in vnitie of Godhead for euermore worlde withoute end Amen ⸫ ¶ In what estimation the Prelates and other ministers in Christes churche ought to be had of the people Serm. xxvi FOr as muche as the Prelates ministers of Christes church good people bee ordeyned of God to bee Iudges ouer hys people in suche thinges as apperteine to the saluatiō of their soules and also to be their gouernours and rulers in all true Religion and thyrdlye to bee their ghostlye and spirituall fathers to beget children to God by the worde of Christe and the preaching of the Gospell Therfore consideryng that almighty God doth so honoure them and doeth so allowe and assiste their ministration in geuyng to them being frail and mortall menne suche power as no other creature hathe at anye tyme receyued and all for the buyldynge perfection and finall saluation of his Churche hys electe and chosen people Therefore I saye it is commaunded to all men and women that bee of the flocke of Christe to loue and to obeye and to honoure those ministers of Christ in suche sorte as the nature and woorthynesse of theyr offyce and ministration dooeth requyre For so Saynte Paule taught the Thessalonians saiynge thus we beseche you brethren that you woulde knowe them that laboure amonge you that is to saye in knowledgyng what benefites we haue of God by their labour and seruice who also bee the rulers and gouernours ouer you in our Lorde and do admonyshe you in all goodnesse as it were executing Christes office amongest you that ye wold haue them in hiest pryce and estimation by syncere loue and charitie more aboundantlye than other and that for theyr woorke and office sake hauing peace with them without vsing any disobedience contention or disdaine towardes thē By this exhortation of the blessed Apostle Saynte Paule may all men and women learne what loue they oughte to beare towardes the ministers of almyghtye God whiche oughte to be in the best sorte not onelye for the worthynesse and vertues of the persones whiche is a cause making all menne to be loued and fauoured the more but speciallye for their office and labour sake and for suche benefites as by their seruice and ministerye menne receyue at Gods hande For they be not onelye oure neighbours whome for that respecte wee oughte to loue as our selues but also they bee the causes of oure spirituall lyfe by theim wee are made Christen men by theim we haue the true knowledge of God remission of our sinnes participatiō with Christe in the vnitie of his misticall bodye the Churche into whiche body we are grafted and made lyuing members to bring forth the fruite of holynes and good woorkes by them we haue geuen vnto vs the holy ghost not onelye to oure sanctificatiō but also to our boldnes strength whereby we bee made able to withstande oure aduersarye the deuill and to ouercome
is not onelye expressed in the wrytinges of the holy Prophetes and in the old lawe of Moyses whyche was the fygure declaryng what ought to be done in the new testament where ryghtwisnes doth and ought more to abound than it did in the Scrybes and Pharisyes and yet in this point concerninge the lyuinge of the ministers it was not a bare ceremonye shadowinge a truthe to come nor yet onelye iudiciall perteyninge onelye to the gouernement of the cyuyle state of that people of the Iewes whiche is nowe dissolued but did instructe men how they should behaue theim selues in that behalfe to God and their neighbour whiche ought to take place be obserued aswel now amonges vs in the newe Testament as amonges them in the old but also is declared to be due to be payed of Christen people nowe in the time of the newe testament by the consente of Christes vniuersall Churche as well by the testimonye of the holye Fathers and the vniuersall custome of the sayde Churche euer since the time that anye Realme was holly conuerted to the fayth of Chryste as by the determinacion of generall counsell The consent and iudgement of whom our Sauioure christ hath taught to be obserued in all doubtes as a sure argumente of the vndoubted truthe and a sure pyller for euerye Christē man to leane vnto And as the withdrawinge or not payinge of this duetie of tythes from God that hathe reserued the same in token of hys vniuersall dominion to thintent men should learne to feare hym at al tymes is verye sacrilege and the contempt of God and his true religion so is it the cause of darth and famyn and many other plages which by Gods iuste iudgemente fall vpon the people therfore lyke as the honouringe of God and hys ministers in this point and the true paymente of the same is the cause that God dothe blysse hys people in sendinge vnto them aboundaunce and plentye in all corporal and spiritual benediction For which cause I shal most hartely require you to consider what I haue saied concerninge your duetie to God and the ministers of hys Churche in louing obeying and honouring thē whiche I speake not for their glory or gayne worldly but for your profyt discharging my selfe in declaring vnto you the wyll and commaundement of God in thys behalfe to thintent ye might auoide his high displeasure for doynge the contrary and on the other side obteyne the aboundaunce of hys grace and blessing like obedient seruauntes and thankful children whom he shall at the last day rewarde with the fruition of his glory throughe the merytes and mercy of his onelye sonne our Sauiour Iesus Christ to whom with the father and the holy ghost be all honour and glorye world without end Amen ¶ Of the Sacrament of Matrimonye and what grace is geuen in it Ser. xxvii AFter that almightye GOD oure Lorde good people had created and made the first man Adam and had placed him in Paradyse he by and by coupled and ioyned vnto him in mariage a woman created of hys owne fleshe and bone wherby appeareth that matrimonye is the elder and more auncyent than al the other Sacramentes and instituted by God hym selfe before the fall of man for good and necessarye causes As for the ayde and comforte of man both in their common lyfe together and also for multiplication of mankynd and the Godlye bringinge vp of theyr children it beinge prepared and ordeyned of almighty God to be a meane and instrument for lawfull generation betwene theym and perpetuall continuaunce of mankynde to the worldes end For whiche purpose almightye God when he had ioyned them in mariage together he blessed them wyth hys holy worde sayinge to them Increase you and be you multiplyed and fulfyll the earth Furthermore almyghtye GOD to whome nothing is vnknowen but al thinges both past present and to come be presētly before his eyes foreseinge that man woulde be deceyued by the crafte of the Deuyll and fall from that rightewisenes whiche he had created him in and that as he woulde by his owne free wyl disobey God his superiour so hys fleshe and carnall desyre should by Gods iust iudgement likewyse disobey him therfore he ordeined Matrimony that as it should be to man and woman before their fall a meane of that generation and multiplyeng of Gods people so it should be also after their fal a remedye to excuse the vnlawfull desyre of theyr sinful fleshe Last of all almightie God foreseinge the bondage and damnation of mankynde for hys dysobedience to God and of his infynite mercye purposing to redeme mankynd againe from the said bondage and damnation by sendinge hys onelye begotten sonne to be made man and in our flesh to regenerate vs and to restore vs to be the louinge children of God againe therfore to teache vs this his good wyll purpose that we should by faith continually knowe his godlye counsell concerninge our redemption and regeneratyon he ordeined and instituted this lawfull cōiunction of man and woman in Matrimonye to be a signe or Sacrament of the mariage betwene his onelye sonne the lambe of God oure Sauioure Christ and his spouse the holy Churche Wherof Saint Paule wrote to the Ephesyanes sayinge thus For this cause a man shall forsake hys Father and mother and cleaue vnto hys wyfe and they shall be two in one fleshe For this Sacrament is great I say in Christ and in the church and for the better vnderstandinge of this thing ye maye consider that GOD in the beginninge made twoo merueylous coniunctyons in man One betwene the soule of manne and his fleshe and thys coniunctyon is naturall the other betwene manne and woman in maryage and thys coniunction is voluntarye and Sacramentall euen so there bee twoo merueilous cōiunctyons betwene Chryste and the nature of man the one lyke the coniunction betwene mannes soule and hys fleshe which is when the worde was made fleshe that is to say when Gods sonne in his incarnation dyd ioyne oure mortall nature to hys Godly nature in vnitie of persone The other is lyke the coniunctyon betwene manne and wyfe whyche is made by voluntarye loue betwene Christ and his Church that is to saye that companye or congregation of all Christen people redemed sanctifyed and nouryshed by Chrystes precious bloude And of thys coniunction Matrymonye is an holye Sacrament For as by the vse of Matrymony are borne and broughte forthe into the world naturall children so by the vertue of thys maryage betwene Christ and his spouse the Churche are daylye begotten to GOD spyrytuall chyldren And as GOD made vnto Adam oure forefather a wyfe of a rybbe taken oute of hys syde when he was cast into a slepe euen so by the bloud and water that ranne foorth of Chrystes syde when he sleped by death vpon the crosse was the Church of Christ maried vnto hym and made his spouse to cleaue vnto him as one fleshe
in spirituall kynred whiche is betwene the partye that is baptised or confirmed and hys Godfathers or Godmothers and their chyldren and wyfe or husband before suche baptisme or confirmation and also betwene the Godfather or Godmother and the parentes of the chylde so baptyzed or confirmed Furthermore he ought to beware and foresee that he or she be in no errour of the persone nor of the condition and quality of the same person with whom hee or shee intendeth to marrye And if any scruple or doubt shall appeare vnto hym or her concerning the degrees or other impedimentes whiche maye lawfullye stoppe the contractinge of suche maryage than hys dutye is to resorte to know the iudgement of hys Curate And in case his Curate hathe not so profounde knowledge as to resolue him in all suche doubtes then oughte he or she further to resorte to his Ordinarye or Byshoppe to be resolued to whom onelye the custome of the churche of olde tyme not wythout great cause dydde speciallye reserue the hearinge and iudgement in all causes matrimoniall And further ye shall vnderstande good people that the maner to mynyster thys Sacrament of Matrimonye is thus to be vsed Firste lette the man aske the woman if she bee content to be hys wyfe and if she agree thereunto then lette the woman aske the man lykewyse if he bee content to be her husbande and if he saye yea so that the mutuall consent of them bothe bee knowen wythout the whyche no maryage is lawfully made before God then maye the partyes proceede too the woordes whyche doo expresse this their mutual and voluntary consent whych bee the formall woordes of the Sacrament after this maner Let the man taking the woman by the ryght hand and naminge her by her name as Marye Iane or as her name is say these wordes Iane here I take thee to my wyfe and lykewyse lette the woman take the man by the right hand and name him by his name as Thomas or as hys name is saying thus Thomas here I take thee to my husbande Nowe when the two parties which marry together haue done this and haue sayde these woordes then be they ensured and iustlye marryed together and be man and wyfe before God and they can not breake thys mariage in any wyse afterwarde as the man can not marry an other woman nor the womā an other man so long as they be bothe alyue And yf the two persones haue sufficient recorde and wytnesse to testyfye what they haue done and sayde then bee they manne and wyfe in the face of the world and so both before god and man Thys maner and fourme of woordes not onelye the parties that intende iustelye to marrye together but also suche other as shalbe called to bee present at the insurynge of other as wytnesses of the same ought diligētly to marke and obserue and to see that the parties whiche shall be insured saye the fore rehersed woordes for they be the very woordes whiche ioyne the man and the woman together and make theym husband and wyfe The neglectinge or omitting of these formall woordes or the lyke in effecte and sentence is oftentimes the cause of greate contentyon and also maye cause that the externall iudgemente of the Churche shall varye and dysagree from the inwarde iudgement of God For example Yf a man obteynynge in woordes the womans consent to marriage and she hys lykewyse shall saye these woordes Iane here I geue to thee my faythe and truthe and I promyse thee by it that I wyll marrye thee to my wyfe and shee promyseth and sayth to the man the verye same yea althoughe eche partye byndeth him selfe by an othe of a booke too performe that promyse wythin twoo monethes more or lesse yet for all thys these twoo persones bee not insured and made man and wife by these woordes although they haue sufficient recordes to testify the same because these woordes be not the formall woordes of the sacrament of Matrimonye nor make man and woman husbande and wyfe Yet these persones that make suche promise bee bounden to marry accordinge vnto their promise vnder payne of settynge theym selues in the state of dampnation And yet notwythstandynge if the man shall marrye an other women after thys promyse he is than the seconde womans husbande and not the fyrste thoughe the fyrste he styll alyue And the like case is yf the woman marrye an other man after her promyse made before she◠is than the seconde mannes wyfe and not the fyrste because the partyes at that present tyme when the one promised faith and trouth to marcye the other dyd not contract Matrimonye by the formall woordes of the presente tyme by whiche they bee knyt together in maryage but sayde other woordes sygnifyenge promyse and tyme to come and so afterward chaunged their myndes contrarye to theyr promise whereupon followeth many times grudge hatred and sute betwene the parties and their frendes sometimes also it followeth that the partyes so promysing maryage one to an other doo lyue in fornication and deadlye synne wyth the other persons which they maried afterward And for the further openinge of this matter ye shall vnderstande good people that if a man and woman doo consent in theyr hartes too bee man and wyfe and doo wyll and intende so to make theim selues by the woordes whyche they shall expresse and saye one to an other and than vpon thys consent and agrement the man saith vnto the woman thus Iane I promyse thee by my faythe that I wyll take thee to my wyfe And the woman saythe likewyse to the man or els some other suche wordes of promyse to marrye in tyme to come thinkinge and beleuing that by those woordes they bee iustelye insured and made man and wyfe Nowe in thys case these two persons be man and wyfe before God because they wylled and intended so to bee in their hartes and also intended so too make theym selues in deede by their wordes And yet they bee not man and wyfe before man and by the iudgement of the church though they haue sufficient record of that they did saied because they did not say the formall wordes of the present time wherby Matrimony is cōtracted without sayinge of whiche woordes if they can speake they be not insured and made husbande and wyfe before man and by the iudgemente of the churche what so euer they intended in theyr hartes for the church must take the wordes iustlye and iudge what they signifye after the common speaking and vnderstandinge of them and that a mā may know and not after the myndes and intentes that persones may speake for that can no man know but the speakers them selues And therefore in this case when the woordes of these two persones so insuringe them selues be brought before a Iudge to be examined it muste bee determined that those two persones bee not husbande and wyfe and yet if eyther of theim do marry as the man an other woman or the woman