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
at this time is verelye and reallye present the true bodye and bloude of oure Sauiour Christ which suffered vpon the crosse for vs and is receyued there corporallye by the seruices of our mouthes not in the same forme of his body as it was vpon the crosse but in the formes of our dayly and special nutrimentes of breade and wyne the substaunce of which bread and wyne is conuerted and chaunged into the substaunce of Chrystes bodye and bloude by the omnipotent and secret power of his woorde assistinge the due administratyon of hys mynister This merueylous and heauenly doctrine is not inuented by mans wytte but reueled by Gods spirit in his holy scripture and taught vs by the mouth of our Sauiour Christe who instituted thys holy Sacrament in his last supper sayinge to his disciples take eate this is my bodye whiche is geuen for you this is my bloude of the new testament which is shed for many and for you in remission of sinnes Of these words the like which be written in the gospels of S. Marke S. Luke and in the epistle of S. Paul to the CorinthiaÌ„s the holy catholike church hath euer from the beginning vnderstaÌ„ded and beleued that after the speaking of those words by Christ or by his minister in his person sufficientlye authorised so to do by his commaundement is made present the naturall body and bloud of our sauiour Christe there to be receiued of his faithfull people to the increase of all grace and immortalitie bothe of bodye and soule For the Churche estemeth these to be the working wordes of God makinge the thinge to be as it was not before and not as the wordes of onely man whiche can onelye declare the thinge to be as it is before For yf Christes word be of such streÌ„gth that it can make thinges to be that were nothing before how much more hath it strength to make a thinge that was before to be chaunged into an other thynge that it was not Like as the heauen was not the earth was not yet he said the worde and they were made euen so the sacrament before the consecration was not the bodye of Christe but after the consecration it is now the body of Christ for he hath said the word the thinge is made And he that is the author of the gift is also the wytnes of the truth of the same gift so that our fayth in this thinge is grounded not in mans reason or sense but in the almighty power of gods worde For if Christ the speaker of this word were not Gods sonne and the woorde of God by whom all trees and herbes doo bringe foorth fruite it could not be certeine to vs that this blessed and sanctified breade of the Sacrament were Christes bodye and the cuppe of his bloude Therefore seing that he hath sayde this is my body this is my bloude who can neyther deceyue nor be deceyued let vs without all doubte stedfastlye beleue it to be so and looke vpon it wyth the eyes of our vnderstandinge For our faith in this matter is induced by hys onelye authorytie and not by our wytte whose wordes require necessarily our fayth and in no wise do admitte our reason they require a simple beleuer and reproue a wicked reasoner so that we must beleue simply that we can not serche profitablye wherefore lyke as wee maye not curiouslye serche howe it is done so we maye not Iewishlye doubte whether it be done but reuerently prepare vs to receyue that by faith we are sure is done And furthermore the holy Churche estemeth those wordes of Christ this is my body this is my bloude to be the formall wordes of a sacrament of the new Testament workinge inwardly the same grace that is signified outwardly whiche is the propertâ—e of euery sacrament of the newe Testamente whereby they differ frome the other shadowes of the olde Testament And because the grace that is signified by these formall wordes is the very bodye and bloude of Christe him selfe the author and fountayne of all grace therfore we must certeinly knowe by fayth that God assistyng the due ministration of thys Sacrament according to his promise doth inwardly woorke in the holy Sacrament the reall presence of his saied bodye and bloude It is not the power of the priest being a man that in the creatures which be set vpon the aultare to be consecrate causeth the body and bloud of oure Lorde to be made present but it is Christ himselfe that was crucified for vs. The wordes be pronounced by the mouth of the prieste as hys mynyster but the oblations be consecrate by Gods power and grace who is now there present and sanctifieth the creatures and chaungeth them by the inuisible working of the holy ghost which miraculous chaunge must be imputed to Christ who by hys woorde worketh this his presence aboue the reache of mans carnall vnderstandynge And we ought to thinke of this consecration farre aboue the consecration of other thinges For other thinges in the Church vsed about the holy Sacramentes be by prayer sanctifyed and called holy for that they be dedicate to some holy vse and the soule of man is by grace coÌ„secrate and sanctified because it is a substaunce wherin holines and vertue remaineth and a good mans bodye is also sanctified being made a membre of Christ and the temple of the holy ghost and the other Sacramentes be sanctified and holye for that they bee the instrumentes wherby GOD worketh holynes in the soule of man but aboue all other thinges this blessed Sacrament of the Aultar is most holy beyng as S. Chrysostome sayth not onely a thinge sanctifyed but also verye sanctification and holynesse it selfe For in that it is the bodye of Christe by sanctification wherunto is annexed the godheade by vnitye of person it muste nedes by holynes it selfe not in qualitie but in substaunce out of which procedeth all holynes vertue and goodnes And the holy Churche also estemeth those formall woordes of oure Sauioure Christe to be the performaunce of his promise whych he made at Capernaum to his disciples when he sayde the breade that I shall 〈◊〉 vnto you is my fleshe which I shall gâ—ue for the life of the worlde whiche promise he that is the verye truthe and can not lye dydde neuer at any tyme before perfourme but in hys laste supper when hee gaue hys bodye and hys bloude to hys dysciples to eate and sayde that whiche he gaue theym was hys bodye and hys bloude And as he promysed to geue vnto theym hys fleshe that shoulde be geuen for the lyfe of the worlde and not a figure of that flesh or a sygne so he gaue in verye deede the same fleshe and not a fygure or sygne of it and sayde precyselye that it was the same bodye that shoulde bee geuen to deathe for theyr redemption to whyche woorde euerye true Christen manne
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
God and eternall life it selfe were ioyned to it after the waye of meate by participation whereof it myght be delyuered from the possession of death and corruption and be indued with the property of Christes body which is eternall lyfe For as Christ reduceth our soules to life eternal by geuing to them his holy spirit in the sacrament of Baptisme euen so he reduceth our bodyes to life eternall by geuing to thē his lyuing and immortall body to eate in the sacrament of the Aultar And this is the ordinary way of gods working in vs althoughe he be not alwayes bounden to his Sacramentes but that he saueth men some times of his absolute power before Baptisme and rayseth some to lyfe eternall wythout thys sacrament such as for lack of age can not proue them selues or departe in the faythe of Christe without contempt or refusall of the sayd sacrament when by some vyolence or other impediment they were letted to receyue it in dede These be good people some of the effectes which Christ woorketh by thys Sacrament in mans body which in very deede be merueilous but aboue all other thys is the greatest that he maketh vs all that worthelye receyue him to be one body with him indued with his holy spirite whereby the perfit influence of his grace beynge our heade is deriued and deduced vnto vs that be members of his body fleshe of his fleshe and bones of his bones For as s. Paul saith we that be many are made one bread one body because all we do receyue and eate of one breade whych is the naturall body of Christ the breade of lyfe that came from heauen whiche he promysed to geue to vs al as he gaue it to death for vs all In nature we be all diuers persons and haue sondry and diuers substances but because we be all fed with one singulare substance of Christes flesh which can not be diuided into partes and also are sealed with one holy spirit that likewise can not be diuided therefore these singular thinges vndiuisiblye receiued into oure bodyes and soules drawe vs to theyr vnitie and make al vs one body misticall with Christ. Which vnitie is to be called true and natural vnitie and not onely in wyll and affection by faythe and charitye where accordyng to Christes prayer immediately after hys last supper he is in the father by the nature of his diuinitie and we in hym by his corporall natiuitie and he in vs by the Sacrament of his fleshe and blood and so by Christ is made a perfite vnitie Like as when two waxes be melted at the fyre one holle thing is made of them both euen so by the communion and receyuing of Christes bodye and bloode into ours he is in vs and we in him and so by receyuynge the vertue of this heauenlye meate we are incorporate into hys fleshe that for our saluation was made our fleshe Therefore good people consyderyng these gloryous and wonderfull graces and effectes whych by thys holy sacrament he worketh both in our soules and bodies let vs not defraud our selues of them neither by to long absteyning frō it nor yet by the vnworthye receyuing of it but as his exceedyng loue towardes vs moued him to geue it to vs so let it and the benefites we receyue by it increase oure loue towardes him and as he that geueth hys lyfe for vs and his fleshe to vs wyll denye vs nothyng that maye doo vs good so let vs serue hym wyth harte and wyll and omyt nothyng that may please hym so shall we finally inioye the speciall fruite of thys most blessed Sacrament in the kyngdome of God whych is incorruption and immortality of body and soule by hys grace and free gyfte to whom wyth the father and the holye ghost be al honour glory and prayse for euermore Amen ¶ An exhortation for the worthy receyuing of the holye Sacrament Serm. x. BEyng sufficiently and most manifestlye taught good people by the mouth of our Sauiour Christ that in this most holye sacrament he geueth vnto vs his bodye and his bloode that was slayne and shed vpon the crosse for the life of the world Let vs faythfully beleue God by his woord and not repugne against him although it seme not so to our senses and our carnall thoughtes for his misteries exceede our reason wherein we ought to consider not what oure eyes sheweth vs but what hys worde teacheth vs. For our eyes may easely deceyue vs but hys word can not deceyue vs who in sensible thinges geueth vs heauenlye and intelligible thynges whyche our senses canne not iudge and discerne but geueth place to our faith directed by Gods woorde to the knowledgynge of this infallible truth Therefore it is now oure partes to prepare and make cleane our bodyes and soules from al fylth of the flesh or spirite that we may receyue thys heauenlye meate woorthely considerynge the manyfolde graces that come by it and the eternal dampnation that hangeth ouer theyr heades that vnwoorthelye presume to receyue it Remember howe euerye man is displeased and angry with the traytour Iudas and them that crucifyed our Sauiour Christe and so beware that you be not likewyse giltye of the bodye and bloud of Christe They most cruellye shedde his bloude but he that vnworthelye receyueth hym with a foule and synfull conscience spitefullye treadeth his precious blood vnder his feete No fylth or myre is so vnworthy his pure and heauenly bodye as is the bodye or soule of man defyled with mortall synne And as the thyng we come vnto is most honorable so the woorthy receyuing of it is moste profitable But if a man come vnto it with a gilty and noughty consciēce it encreaseth his faulte and dampnation for he that eateth and drinketh the body and bloude of our Lord vnworthely eateth drinketh iudgement and dampnation to himselfe For as they that do defile the kings purple robe are worthy to be punished as wel as they that cut or rent it euen so it is no maruel if they that receiue Christes bodye with an vncleane conscience do suffer the same punishment that they doo whyche dyd nayle him to the crosse Se how terrible a payne S. Paul threatneth to the vnworthy receyuer saying A man that transgresseth the law of Moyses being conuict by two or thre witnesses suffreth death how much more and greater punishment deserueth he to suffer that treadeth vnder foote Gods sonne with no reuerence regardeth the blood of his testament by whiche he was sanctified but taketh it as comon meate doth iniurie to the spirit of grace and in that he betraieth and deliuereth Christ as Iudas did not now to the synful Iewes but to his own synfull members wherwith he presumeth to dishonour so inestimable a sacrament S. Peter and Iudas at one table in one supper did both eate of one consecrate breade whych was Christes bodye but Peter
without the which no man can doo the woorke of God woorthelye and there besyde the Sacramental confession which he hath made before if his conscience did reproue him of any deadlye sinne he maketh also a generall confession of al hys synnes not excusing hys fault or laying the blame vpon God or anye other thyng but knocking vpon his brest accuseth and iudgeth hym selfe And because our deadly offences be done agaynste God and hys hole churche therefore he maketh his confession to God and to the holle churche bothe triumphant in heauen and militant here in earth requyring of God pardon and remission and requyring of the Churche ayde to ioyne with hym in prayer and as they that doo ther assist him do pray for him in his hearing so is he sure that the blessed Angels and Sayntes in heauen are of theyr aboundaunt charitie glad of hys penaunce and praye for hys pardone and amendement In the meane tyme the quere and the Priest also at the Aultar do begin the office of this ministration wyth an Hymne or Psalme or some part of a Psalme as the churche doth in al other seruice and with it he vseth an other inward sacrifice whiche is the inuocation of Gods helpe and mercie which for feruent desyre to haue his petition graunted of almightye God by the merites of Christ he repeteth it diuers times And for suche certeyne and sure confidence which he hath of Gods mercy for Christes sake he beginneth by and by after that the Sacrifice of prayse and vseth the same woordes that the Angelles praysed GOD wyth all when they brought the glad tidinges of Christes natiuitie to the world which the Priest and the quere do prosecute and continue for ioye that God hathe wrought mercyfully amonges men And then the Priest saluting and wyshyng wel to the people to styrre theyr hartes to deuotion and to ioyne with him in the common praier sayth the collect which is a Sacrifice of praier for all such thinges as the people hathe neede vpon and is called a Collecte for that the common petitions of the people be collected and gathered together in one praier and is offered and vttered onelye by the mouthe of the Priest in al theyr names whereunto the people answeryng Amen geueth theyr consent praying GOD to graunt that for all theyr saluation whych is requyred in all theyr names After these Sacrifices of Confession inuocation prayse and petitions the Priest conuerteth hys woordes to the doctrine of the people and fyrst begynneth wyth some part of the law and Prophetes or of Saynt Paules epistles wherin is shewed the true meanyng of the lawe and Prophetes preparing theyr hartes to the moste perfite and most holsome doctrine of the Gospel of Christ the spirituall foode of mens soules to thintent that suche as be not partakers of Christes body and bloode corporallye in the Sacrament maye yet by the instruction of the holye woorde of God be fedde spiritually in theyr soules by faith that like as the holye Masse is the exercise and practise of good lyuing so it might also bee the schoole and teacher of true faythe And betwene these two doctrines of the Lawe and the Gospell are sayd or song certeyne Canticles or songes of Gods prayse accordynge to the condition nature of the tyme as the Grale and Tract for the tyme of penaunce when men lament theyr synnes and myserye of thys lyfe and the prolonging of the life to come or els the Alleluya whiche is a song of Gods praise for the time of ioye and gladnesse when menne reioyce consideryng the state of theyr eternall felicity to come vsing still the olde straunge woorde wythout interpretation declaring therby that as yet they be ignorant of such ioyes as God hath prepared for them that loue him At the rehersyng of the Gospell the priest saluteth the people preparyng theyr hartes to the hearing of Gods woorde wishinge grace to be gâ—uen to them of God to receiue his word with humilitie and meekenes whiche is able to saue theyr soules And the people rysing vp and standing reuerently bareheaded declare them selues to be attent and readye to heare the Gospell of Christ and doo glorifie God that hathe vouchesafed to make theym partakers of his Gospell which is the vertue of God for the saluation of all them that beleue And the priest making a crosse vpon the boke and his forheade declareth that this doctrine is not inuented by man but reueled by God and perteyneth to the mistery of Christes crosse and oure redemption and also protesteth wyth the people that their dutie is not to bee ashamed of the Gospell of Christes crosse but to beleue in theyr hart and to confesse it wyth theyr mouth And for proofe of the same that fayth commeth by hearyng of the woorde of God by and by after the readyng and preachyng of the Gospell the Priest beginneth to professe and offer the sacrifice of faythe whiche the quere or people also professe with greate gladnesse in suche forme of words as the auncient holy fathers assembled in the first generall councell at Nyce dyd vtter theyr faythe to the confusion of all heretikes that were before them declaring that they haue the foundation of their faythe no where els but of Christes mouthe and the preachynge of hys holye woorde Here endeth the Masse of theym that be but onely learners of our faith and be not yet Christened which in olde time were not admit to be present among Christen men in the tyme of the Sacrifice of Christes bodie and blood but after the prayers and doctrine ended were secluded from the Churche but thys maner is not vsed now in the Churche because euery one is Christened beyng a childe and learneth our fayth afterward And the Priest proceeding forwarde exhorting all the people to praye dothe offer to God the matter of the consecration whyche is breade of wheate and wyne myxed with water whych be not yet consecrate but prepared to be consecrate and directinge his eye and intention to the body and blood of Christ that afterward be made present by the consecration as Christe prayed before his passion for all them for whom he suffered so the Priest before the mistical oblation saith that he offereth it to God in the honor of God and all his Sayntes for hys synnes and offences for the saluation of all that be lyuing and for the rest of all them that be departed and praieth that God would so accept it For to this ende euery Sacrifice that we make and euerye good dede that we do is intended and directed whiche they be not able to bring to passe but by the merites of Christes bloodye Sacrifice vpon the crosse And here beginning this moste holye and sacred misterie for reuerence to the holy sacrament the priest washeth his handes that no outward filthynes should seclude hym from the communion and therwithal prayeth to be
for them that bee present and communicate wyth the Priest in true faythe and deuoute affection And also the Churche offereth Chrisâ—e for the soules of theym that be departed hauynge at theyr departing the sygnes of faythe whyche be the holy Sacramentes and good woorkes and sleepynge in the sleepe of peace whyche is the peace of conscience towardes God wyth sure hope and truste of remission by Christe that is to saye for suche as in theyr lyues obteyned so muche grace of God that oure charitie and Sacrifices myghte helpe and relieue theym after theyr deathe For seeyng the soules of suche be not seperate from the Churche whyche is the kyngdome of Christe amonge the members of whyche kyngdome there is a mutuall communion of all good deedes and godlye woorkes or Sacrifices therefore the Church commendeth them to the mercie of GOD and the intercession of Christes oblation verelye beleuyng that the precious bloude of Christe as it is profytable for the saluation of the lyuinge so it is also auaylable for the absolution and perfection of them that be deade that they being for a tyme deteyned in the temporall afflictions and purgacions might the sooner by the vertue of thys blessed sacrifice be deliuered and brought to the place of light and eternall peace where nothyng entreth that is spotted and vnperfite Thyrdlye because the blessed virgin Marye the mother of God and the holye Martirs and Sayntes in heauen be also oure brethren and members of Christes Churche for the whyche Christ suffered his passion and beyng knyt to vs in one communion by the bande of perfite charitie and being careful for vs and they be sure for them selues cease not to communicate with vs in prayer and to requyre of Christ the perfection of his bodye whiche is the churche therefore in our oblation of Christes body and bloode we ioyne wyth theym and wyth honour and reuerence we remember them at oure Lordes table not to pray for them as we do for other that rest in peace but rather that they should pray for vs â–ª that we maye folowe theyr footesteppes and in all oure affayres be defended by Gods protection and that by the merytes of Christ whom we praye not to weye oure merites but to pardone our offences And laste of all in the Canon is expressed for what ende we offer Christe that is to saye in remembraunce of hys passion hys resurrection and glorious ascension most humblye beseching that God of his mercye woulde accepte him for vs and oure saluation and where as hee is for hym selfe most acceptable in his sight that likewyse he woulde accepte vs that bee hys bodye in earthe for hym that by participation of hys moste precious bodye and bloode wee myghte be fulfylled wyth all grace and heauenlye benediction Thus doth the churche offer Christ her head to GOD the father as a woorthye Sacrifice of prayse and thankes for her redemption for the hope of healthe and saluation and for all his other benefites and also it offereth him as a Sacrifice propitiatorye by the vertue of hys passion for all her synnes and offences that we in this world might lyue in peace wyth GOD and afterward be deliuered from eternal dampnation and with his elecâ—es be rewarded in the kingdome of heauen â–ª And to conclude thys Canonicall prayer the Prieste hauynge Christe Gods Sonne in hys handes before hym who is the onelye Mediatour betwene GOD and manne trustyng to obtayne what so euer hee asketh in hys name and beyng instructed by hym howe to praye to the father saythe boldlye the Pater noster in whyche prayer is conteyned all that is good and needefull for the lyfe of manne bothe temporall and eternall And so maketh an ende of the Canon And because thys is the mysterye of vnitye and peace whyche canne not be hadde but by the mercye of Christe therefore the priest turnyng hym to the Lambe of God who onelye taketh awaye the synnes of the worlde prayeth deuoutly for the peace of conscience whyche commeth by remissyon of synne and for the peace of hys affections whyche commeth by the mortification of the flesh and also for the peace of brotherlye charitye whyche is poured into oure hartes by the holye Ghoste and so taketh and geueth to the people the kysse of peace the token and testimonye of vnitye and Christen charitye The other prayers that folowe in the Masse perteyne to the deuotion of hym or theym that receyue the blessed Sacrament that they maye receyue it worthely to the profite and saluation both of body and soule and that it myght be acceptable to God for al them for whom it is offered therefore good people seyng that I haue now by Gods helpe declared vnto you as shortlye as I coulde the holle summe of all that is sayde and done in the Masse whych is all moste godlye and most comfortable perteyning al to thys ende to set foorthe the benefite of Christe and the vertue of his passion and conteynynge in it almoste all the spirituall Sacrifices of the newe lawe and the exercisies of true fayth as confession of synne inuocation of God prayer doctrine gyuing of thankes and suche other as I haue rehersed I shal most hartely require you as you are moste bounden to haue thys worke of God in such estimation as becommeth Christen men that bee members of Christes Churche redemed wyth bys precious bloude and that by vsing of this Sacrifice of the churche which is a commemoration of Christes passion moste acceptable in the syght of God and commaunded by Christe to be done of vs ye myght thereby receyue plentuous and aboundant grace and mercye bothe for you that be alyue and also for them that be departed in the faithe of Christe and in all your necessities and distresses reliefe and succour And when the consecration of the verye bodye and bloude of oure Sauiour is made by the power of his omnipotent woorde and the price of our redemption is lifted vp for you to see by faithe vnder the seuerall fourmes of breade and wyne to be adoured and woorshipped with godlye honour then call to your remembraunce howe that Christe for your saluation was lifted vp alofte in the ayre vpon the crosse to be seene of all the worlde and howe his precious bloode ranne foorthe aboundantly out of all the woundes of his bodye and then pray that God the father would looke vpon him for vs and accepte him for a full satisfaction of all our sinnes ouer and beside al that we can do and suffer and for a perfite supplieng of all our negligences and vnperfitenes and for a woorthy Sacrifice of thankes for all his benefites geuen vnto vs. And to thintent ye myghte bee more intirelye ioyned to Christe and be more replenished with his giftes and grace I woulde wyshe and exhorte you the oftener to prepare your selues to receyue corporally the blessed sacrament which is euer readye prepared for you to receyue and wheÌ„ as of reuerence you forbeare
shall continue in rightwisnes and by the mercyful goodnes of God shall atteyne euerlastinge lyfe through the merites of our Lord Iesus Christ to whō with the father and the holy gost be al honour glory world without ende Amen ¶ Of the Sacrament of Order Serm. xxv TWo thynges good people bee necessary by the saluatiō of mā bothe by grace of this worlde and by glory of the next world The inwarde giftes of faythe charitie and hope and the outwarde Sacramentes of Baptisme Penaunce and the other lyke God that is our Sauiour and the principall cause of our saluation by geuyng vnto vs these inwarde giftes dooeth dispose and prepare the harte of man and maketh it meete to receyue grace and remission of synne and also by the receyuyng of his holy Sacramentes he induceth and bringeth into the hart of man the said grace and remission as it were water throughe a conduite or corporall health by a good and profitable medicine By these two instrumētes almightie God doth forme and make his holye churche and bryngeth vs to the knowledge of God and his sonne Christ that were before in darkenes and the shadowe of death making vs of old men and the heyres of hell and dampnation to bee newe men and the heyres with Christe in the kingdome of heauen And thus when we bee by these instrumentes incorporate and made members of Christes misticall bodye the Churche he doeth also by discipline rule vs his churche and preserueth vs in vnitie and multiplieth his manyfold graces in vs to the atteinyng of euerlastyng lyfe The inward giftes be wrought in vs that be of age by the preachinge of Gods holy woorde for faythe commeth by the hearing of the worde of God whiche faith beyng tryed by pacience in tribulation woorketh hope that neuer fayleth because the charitie of God is poured into oure hartes by the holye ghoste which is geuen vnto vs. And how shall men preache Gods worde except they be sent for the office of preaching may not be of any man vsurped by presumption but oughte to bee faithfullye vsed and practised by Gods commission of them that be for that purpose sent by God and his Churche to conuert or instructe his people For as in the bodye euerye parte or member is not the mouthe so in the churche euerye man may not be a preacher and to thintent that the Gospell of Christe and his holy woorde myghte be purely set forth without corruption and that the ministers of the deuyll transformyng theim selues into the Apostles of Christ as the deuyll theyr father is wonte oftentimes to doo should not deceiue Gods people with euerye wynde of vntrue doctrine Therefore hath Christe geuen vnto his churche not euerye man but certeyne men to be Apostles Prophetes and Preachers who vsing as it were an embassage frō Christe shoulde by his true woorde edifye his Churche and gather his people in vnitie of faith Lykewyse the grace that healeth our soules and preserueth them in rightwisnesse is not ordynarylye gyuen but by the outwarde and sensible ministration of the holye Sacramentes whiche be not alwaies effectuall geuynge that grace they signifie but whē they be in due forme ministred of such persones onely as haue authoritie from God to dooe the same for no man taketh honour to himselfe but he that is called of God as Aaron was What is so excellent as to consecrate the sacramentes of God and what is so pernicious as if he consecrate them that hathe receyued no degree of Priesthoode as appeareth by suche plages as lyghte vpon Dathan and Chore and also vpon kynge Ozias for vsurpinge the office of the Priestes by their owne authoritie vncalled of God thereto For onelye theyr ministration doeth GOD assiste as he hathe promised to whome he hath geuen power to minister the visible Sacramentes Wherefore as the Sacramentes be necessarye to mans saluation so it is necessarye for certeyne menne to be ordeyned and authorysed of God to minister the same Sacramentes faythfully and effectually to mans saluation Lykewyse when Christes Churche by the ministration of hys holye woorde and Sacramentes is gathered and collected oute of all the profane people of the worlde into one bodye to the intente that all confusion and dysorder shoulde be banyshed out of the Churche of God and that it might be by streyte disciplyne ruled and kept in order and all disobedience corrected to the edifying of the same churche as it were a great armie set in good array of battaill by order terrible to their enemies so that hell gates can not preuayle against it Therefore hath oure Sauiour Christ ordeyned in his churche certein men to be rulers and iudges in all causes which perteyne to the saluation of mans soule to whō all other persones of what state so euer they be owe obedience subiection reuerēce and temporall reliefe as to their spiritual gouernours and fathers who take cure and charge of them and shal make an accompt to God of their soules By this litle that I haue nowe sayde ye may learne good people that the publike ministration of the Gospell of Christe standeth in three pointes in the preachyng of Gods worde in the ministration of the holy Sacramentes and in exercisyng of discipline and iurisdiction whiche three shall by Gods promise and the assistaunce of his holye spirite continually bee obserued in the catholike church to the worldes ende for the edifienge and buildyng of the same Churche in grace and vertue and for weedynge out and banyshing of all errour and vngodly liuing And also ye may learne that where no man may vsurpe and take vpon him of his owne authoritte to entermedle or to minister that which perteineth to Chist without sufficient commission from him Therefore hathe Christe ordeyned this Sacrament of Order wherein grace or spirituall power is geuen to certein Christen men by the outwarde signe of imposition of the Bishoppes handes vpon them to exercise effectually the publike ministration of the Churche whereby what so euer they dooe in the Churche according to the institution of Christe and the Church is ratified accepted and allowed of almighty God Of this grace or power geuen in the Sacrament of Order writeth Saynte Paule to Tymothye whome he had ordered and consecrate a Priest saying thus Dooe not neglecte the grace whiche thou hast in thee whiche is geuen to thee throughe prophecie or the inspiration of God by imposition of handes of the order of Priesthoode And also in an other place he exhorteth Timothye to styrre vp the grace of God whiche was geuen to hym by the imposition of his handes And because this spirituall power and authoritie which is geuen to certeyne men for the edifieng of Christes churche is not hollye geuen to euery one of them but to some more to other some lesse by degrees whereby one man as his office and function is greater so is he exalted in dignitie aboue an other
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
with him for euermore And as Adam spake in the spirite of Prophecy that by matrimonye a man shoulde leaue his father and mother and adhere and cleaue vnto hys wyfe and that they should be two in one fleshe So our sauiour Christe did so leaue his father that beynge in the forme of God thoughte it no robberye to be equall with God but abased hym selfe and was made man and also lefte the Synagoge the mother of the Iewes whiche altogether leaned carnally to the olde Testament and dyd adhere vnto hys wyfe the holye Churche to the intent they mighte be two in one fleshe in the peace of the new testament And as a man and his wyfe haue conformitie and do agre in one nature of mankynd so Christ did conforme him selfe to his Churche by his humanitie And as at the publike celebratiō of mariage the frendes of the parties so maried be called together and a feast is made amonge theim to declare their common ioye and gratulatyon for the celebratinge of this Sacrament euen so to the mariage betwene our sauiour Christ and his spouse the holy Church are called al nations and people and from euery part of the world the frendes and seruauntes of God by lyuelye fayth dooe resorte thyther with vnspeakable gladnes and ioye in the holy ghost And as ther is no worldly loue greater thā the loue betwene mā and wife who be one hart and one mind euen so the holy church loueth Christ and Christ loueth his spouse the Church so that he hath geuen him selfe to the death for her to redeme and washe her from all her spottes and wrincles And as the wife by duetie is subiecte and obedient to her husbande as being her head so is the Churche to Christe her head sauiour And as the husbande anorneth and decketh his wyfe and when case requireth doth also chastyse her to the intent she might continew in her duetie and obedience euen so Christ dothe beautifye and set forth hys wife the Churche wyth spirituall giftes and ornamentes and some tymes by trybulation and aduersitie dothe chastise her aswell for to exercise her in rightwisnes as for correction of her disobedience Thys ye maye perceiue good people by these comparysones howe matrimonye betwene man and wyfe is a great Sacramēt resemblinge vnto vs and beating into our remēbraunce that heauenly cōiunction which is betwene Christ our Sauiour and hys spouse the holy church which is the greatest grace and benefite that god hath geuen to man wherupon mans saluation doth holly depend And as this grace is but onely signified by the Sacrament of Matrimonye so God doth both signifye and also worke effectually other special and singulare graces in them that lawfullye in the faith of Christ receiue the same Sacrament of matrimony Which thinge shall appeare yf ye wyll consider the wordes of our sauiour Christe whereby Matrimonye as a Sacramente of the newe Testamente is stablished and sanctifyed where hee sayeth in the gospell of Sainte Mathew after thys sorte those persones whom God hath ioyned man may not lose By which wordes is declared vnto vs that who so euer bee ioyned in lawfull maryage in the name of God to the intent to lyue Godly in the religion of Christ in that state of lyfe they be ioyned not vainelye by contract of man onely but by God himself who is inuisibly present at the making of that mariage and doth assist the parties is the authour and worker of the knot of matrimonie betwene them And by the same woordes also is declared the strengthe of the knotte of Matrimony to be such as cā not be broken dissolued afterwarde but by the natural death of one of the parties so maryed For yf God dothe so couple and ioyne man and wyfe together that no man hathe power to separate them a sender afterwarde than is it certeine that he geueth to the parties so maryed his speciall grace to lyue together in godlye and chaste loue in this perpetuall bond and knot of Matrimonie without breach of the same and so to cheryshe and loue one an other as Chryste loueth his Churche and shall neuer be separate and diuorsed from the same So that this indissoluble bond and knot of Matrimonye betwene the two parties maried which no man can loose and breake during the lyues of both the parties so maryed is that special grace and effect which is wrought by almighty God in this sacrament and is also signified by such mutuall woordes of consent as the two parties did contract Matrimony together Which perpetual bond although it be made specially for thintent to haue childrē yet when that cause dothe cease by age or barennes it maye in no wyse bee broken or dissolued And also although for fornication of the woman or of the man there maye be made agaynste the will of the party offending a diuorce or separation from bed borde betwene thē tyl they may be reconcyled together agayne by the penaunce and submission of the partie offendinge yet the bond and knot of Matrimonie which God hath once made cā in no wise be dissolued if in case the one partie the other beyng alyue do attempt to marrye againe it doth commit fornication And this cause or condition of Matrimonye betwene husbande and wyfe is not amonge the Heathen or vnchristen people where Matrimonye is no Sacrament of Christes religion but onely in the Citie of God which is the catholyke church Moreouer besyde this inuiolable bonde which god knitteth by his grace in this Sacrament and by mutuall loue which he poureth into their hartes and dothe nourishe and preserue the same there is also an other singulare grace and benefite of God alwayes ioyned thereunto whereby as S. Paule saithe Matrimonye is made honorable in it the bed or carnall copulation may be vndefiled and without sinne For where as by Gods institution in this sacrament of Matrimony there is power geuen to man to vse his wife for procreation of children we must consequētly vnderstand that there is also grace geuen whereby he may do that thing conueniētly to the contentation and pleasure of God For they that worthely in the faith of Christ and in the feare of God with a right intent for the end to haue fruite of their bodies to serue God contract Matrimonie together to such I say is geuen the helpe of Gods grace against the vnlawful desire concupiscence of the flesh that it procede no further thā the honesty of maryage doth require So that the carnall act and copulatyon which otherwise were sinful and dishonest is by the goodnes of Matrimonie lawfullye contracted as I haue said before not onely excused and defended from sinne as S. Paul saith yf thou hast taken a wyfe thou hast not sinned and if a virgyn doo marrye she synneth not but also is made honest meritorious acceptable to almightye god who also by his special grace doth aid y
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
her in God for God And therefore maried persones be bounden if any displeasant thyng chaunce amonges them with patience to beare one an others burden and so to fulfyl the law of Christ which is charitie seking to amende that is done amysse betwene them rather by discrete and louing admonition than by furious and vnkynde correction which shalbe a cause that either partie shall take heede and beware to do any thyng that might displease the other for very loue and for feare of loosing the others fauour Thus haue ye hearde good people for what cause men and women ought to enter maryage and partlye how to lyue in the same to the pleasure of almyghty God according to the example of al holy men and the doctrine of our Sauiour Christ to whom wyth the father and the holye ghost be all glory and honour world without end Amen ⸬ ¶ Of the sacrament of extreme Unction Serm. xxx COnsideryng good people that the lyfe of man is but short and passeth awaye lyke a shadowe and that death as it is most certeyn to come to euery man so it is vncerteyne what tyme or what houre it shall come and also considering that the deuyll our ghostly enemy as he ceaseth not all our lyfe tyme with his craftie tentations to lay in wayte for vs to supplant vs and to bring vs to deadly synne and so to loose the fauoure of God our moste mercyfull father so in the time of our infirmitie whē death approcheth then I saye is hee most busye and fearce to subuert vs and wee also at that tyme leste able to withstand him our minde being thē much alienated with the payne of oure dissease and the heauines of our body which than draweth towardes corruption Therefore oure Sauiour Christe our most speciall helper and comforter in all dystresses hathe prouyded for vs a singulare and speciall good medicine whiche is the Sacrament of extreme Unction the vertue wherof is at that tyme of our infirmitie to comfort our soules whiche be wont to waxe heauye for the dyssolution of oure bodyes and also to strengthen vs wyth the grace of the holy ghost agaynst the violent assaultes and tentations of the deuyll and also to replenyshe our hart wyth gladnes agaynste the terrour of deathe and fynally to forgeue vs our dayly trespasses wherewith we haue displeased hys Maiestye such I meane as this our transitorye lyfe considering our frayltie and weakenes can not be passed oouer without and all this also is done with the assistaunce of suche godly and faythfull prayers as the Priestes of Christes Catholyke Churche doo make to almyghtye God for the sycke man at the ministration of thys Sacrament of extreme Unction Of which Sacrament Saynt Marke speaketh in hys syxte chapiter where it is wrytten that our Sauiour Christ dyd sende foorthe hys disciples to preache prescribynge vnto theym what maner and fourme they shoulde obserue in theyr progresse and then it foloweth that the disciples goyng abroade preached to the people to doo penaunce and they dyd caste foorthe manye deuylls and they anoynted wyth oyle manye sycke persones and they were made holle which thing they dydde not in theyr owne name and power by presumptiō but in the power and name of Christ as he had prescribed cōmaunded thē before to do And because in the wordes of the Euangelist is set forth playnly the visible sygne of oyle also the inuisible effect of grace annexed folowing therupō therfore the holy vniuersall church of Christ as the practise of the same the consent of the auncient wryters doo witnes vnderstand and beleue thys sacrament to be then instituted of oure Sauioure Christe Which thing the holye Apostle Saynte Iames also deliuering that to the people which he before had receyued of Christ setteth foorth more at large writing thus Yf any person be sycke amonges you let him call the Priestes of the church to be brought in and let thē pray ouer him anoynting him with oyle in the name of our Lorde and the prayer of fayth shall saue the sycke person and our Lord shall relieue him and lyft hym vp and yf he be in synnes they shall be forgeuen hym By whiche woordes we be assured that God dothe assyst the ministration of thys Sacrament and also we learne howe it oughte to bee vsed in all poyntes Fyrst he telleth to whom it ought to be ministred that is to say to Christen men or women such as haue receyued the Sacrament of Baptisme before and not to euery one of them but to such as be than visited by the hand of God with some great sycknes of the bodye and be in some perill of death by reason of the sayde syckenes and not by any other outward violence of warre or execution and not to yong infantes that haue no neede of it nor to suche as eyther for younge age or for phrenesie lack the vse of theyr reason but to such as haue knowledge and haue dominion ouer theyr own willes and being in venial synne do requyre the same either than or before as it may be presumed by theyr former will So that it is euery Christen mans dutie to requyre this Sacrament with humble request and with perfite hope to atteyn the grace and effect which is geuen by the same Secondly saint Iames expresseth to whom it apperteyneth by offyce and dutye to be minister of this Sacrament in that he wylleth the sycke man to call for the Priestes of the church For onely Priestes be appointed to be ministers thereof not as in theyr owne name and authoritie but in the name and authoritie of our Lorde Iesus Christ so that the Priest in that doynge dothe beare and represent the person of Christe and hys holy Church who besyde hys prayers doth minister the outward Sacrament of aueiling and Christ inwardly worketh the inuisible grace of the same in the soule of the party aueyled like as he vseth to do in al other sacramēts Thyrdly Saynt Iames expresseth both the matter or outward element of this sacrament and also the maner howe to vse it The matter wherein it is ministred is oyle which is a thing most conuenient to declare the effectes and graces geuen by the same The maner howe to vse it is by prayer ouer the sycke persone and by anoynting him in such places of his body as wer occasions or as it wer windowes wherby sinne is chiefely committed as the places of our fyue wittes or senses For by the eyes concupiscence couetousnes and manye other vyces enter into the soule by the eares detraction false reportes and thereupon folowing anger and enuye and suche like infect the soule by the nose delitious lyfe and muche other occasion of synne is ministred by the mouthe both in tastyng and also in speakinge that is agaynste God and hys neyghbour a man often tymes doth offend by the reynes and other partes therunto adioyninge carnall desyres and concupiscence of the