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
through out the world in the communion wherof as members of the same church to whoÌ„ onelye saluation is promised and prepared see that ye requyre the sayd Priests or Priest if there be but one to praye ouer you and to aueyle you in the name of the blessed Trinitie And doo not differre this till the vehemencie of your sickenes decaye your speache and memorie as it is done amonges many which peruersely vse the Priestes of the church as they vse theyr corporal phisicians neuer sendinge for theym but in the extremes when they can doo them leste good But seyng Sainte Iames willeth the sicke persone to call or send for the priest let him doo that before his will his senses his memorie and vnderstanding doo faile him when he is able to ioyne with the priest in prayer and to protest the faith and trust he hath in atteining the grace â—ffecte of this sacrament to thintent he being inwardly armed and strengthened with the same in token whereof hee is than anoynted outwardlye with the sacramentall Oyle myghte the better withstande the force of the deuill and all hys deceitefull tentations who is than more busye as it were in the extreme conflict to ouerthrow the souldiour of Christ. And then no doubt of it almightye God who is true and faythfull of hys promise will worke the effectes of grace wherof S. Iames here speaketh in that sicke person as his godly wisdome shall see moste expedient for the soule health of that person specially if he than with humilitie meekenes and gladnes of harte with a full hope and confidence in Gods mercy do geue and yeld vp his bodye and soule with all the powers of the same vnto his Lorde god his creatour redemer to be healed and ordered according to his good wil by the meane of his holy sacramentes which he hath ordeined to be to vs as spirituall medicines wherby the merites of his most blessed death and passion be ordinarylye applyed to our commoditie And he that shal doo thus maye cherefullye and wyth gladnesse of mynde departe thys wretched world with assurance and ful trust to atteyne firste the promises of grace annexed to the worthye and frutefull receyuing of hys holy Sacramentes and in the ende to atteyne the crowne of glorye and lyfe euerlastyng whyche Christ our Lord hath promised to all them that shall loue and long for hys commyng whych he graunt to vs all to whom wyth the father and the holye ghost three persons and one God beall glorye honour world wythout end Amen ¶ Imprynted at London by Robert Caly within the precinct of Christes Hospitall The .x. of February M.D.LVIII Cum priuilegio ad imprimendum solum CoÌ„cilium generale FloreÌ„tinuÌ„ Iob. vii i. Tim. i. ii Cor â–ª x â–ª Chrisost. hom v. in Mat. op imperf Hugo vic de sacra li. i. part ix cap. ii Tertull. de resur carnis Hugo viâ— li. i. part iâ— cap. iii. August in Psal lxxiii i. Cor. iii August in IoaÌ„ trac v. Aug. contra faustuÌ„ lib. xix cap. xi Mat. xxviii Math. xix Ambros. ad Ro. vi i. Pet. iii. i. Cor. x. Ephe. v. Aug. trac lxxx Ambros. de spuÌ„s lib i. cap. vi De Sacrament lib. i cap. v. Aug. lib. iii coÌ„tra pela ii epist. cap. iii. Zacha. xiii i. Cor. vi Rom. viii Rom. vii Titus iii. Chrysost. ho. ad baptiâ—â—ndos Coloss. i. Iacob â— Rom. viii Gala iii. Basilius de baptismo Coloss. iii. Ephe â–ª iiii i. Peter ii Rom. viii Tiâ—us iii. Rom. viii August lib. i â–ª cont Iuliaâ—um Marke â—vi Actes ii Iohn iii. Actes viii Actes x. Chryso in loaÌ„ hom â–ª xâ—iiii Aug. tract xiii super IoaÌ„nem Ioâ—n iii. Rom. v. Aug lib. iiii de baptismo cap. xxii â–ª Aug. lib. xii de ciui cap. vii Bernard Serm. de Innocentibus Hug. vict De Sacra Lib ii par vi cap. vii Thom. Aquin part iii. q. lvii IdeÌ„ part iii. que lx â–ª lxvi Dionisius Ateop Hier. eccl cap. ii Cypri li. i. epist. xii Marke i. Marke x. Aug. de temp sâ—r cxvi Aug. epist. cv De simbolo lâ— â–ª i. ca. i. Contra â—â—lianuÌ„ lib. i. cap. ii Aug. de eccles dog ca. xxxi Ioan. xii Luc. xi Ephes. iiii Exod. xx i. Cor. x. Exod. xii Mark viii Ezech. ix Aug. in Psal. xxx i. Cor. i. ii Corin. ii Rom. â— Mat. xi Origen hom vi iâ—a EzechieleÌ„ â–ª Marc. vii Ambros. lib. i. de Sacra cap. i. Rom. xii ii Cor. ii Col. iiii Tertul. corona milit Chrys. ho. vi ad coll Aug. simbolo li. iii. cap. i. Marc. â—vi Ambros. lib. i. de Sacra cap. i. Aug. ad BonifaciuÌ„ de baptismo Tertul. de resur carnis Eusebius Emis orat de corp sang Rom. vi Gregorius li. i. epis xli Gregorius vbi supra Aug. in Ioan. tract â–ª xxxiii Ambros. de Sacra Lib. i. cap. vii Ambros. de iis quâ— mist. initiâ— antur cap. vii Math. â—â— Maâ— xxv Aug. de simbolo lib. iiii ca. i. Iohn xv Act. ii Luc. xxiiii â–ª Act. viii Act. xix Basilius de spiritu S. cap. xxvii â–ª Dionisius Arâ—opag câ—p iiii 〈◊〉 iii. Aug. de 〈…〉 xv cap. â—xâ—i Mâ—th iiii i. 〈◊〉 ii Galaâ— v. Melchiâ—des papâ— epist. decretali Iohn xiii 〈◊〉 â–ª xvii Luke ix Mat â–ª â—iiii Luke xxii Mat. xxvi 〈◊〉 xxvi Bernard Ser. de diligendo deâ— ii Tim iiiâ— â–ª Philip. i. Act. v. Aug. de eccle dogmat â–ª ca. lii Esay xi Greg. super Ezechiel hom â—â—x i. Cor. x â–ª Eccles. x. Esay xiiii Gene. iiii Aug. ser. domini in moÌ„â—â— li. i. Proâ— ix i. Iohn iiii Eccles. ii Bernardus Ser. de sep tem donis Eccl. xxvii Rom. â—i Mâ—t. v. Aug. Ser. domâ—ni in moÌ„te li. ii â–ª Aug. de Ser. domini in moÌ„te lib. ii Mat. xxv Psal. xxxiii Eccle. vii Coloss. i. i. Cor. xv Pro. xxviii i. Tim. vi Eâ—ech xvi Iacob iii. Grego in canti cap. i Cypria de duplicâ— martirio Chryso in Mat. hom lxxâ—iii â–ª Eusebius Emesenus orat de corpo saÌ„g Mat. xxvi Mark â—iiii Luke xxii i. Cor. xi Ambâ— de Sacraâ—â—â— â–ª iiii cap. 〈◊〉 Emes ora de corpo sangu Ireneus lib iiii cap. xxxiiii Chrysost. in Mâ—t ho. lxxxiii Bernardus serm in cena domini Chrysost. de prodit Iudae In .ii. tim i. hom ii In Math. ho. lxxxiii Aug. de trinit lib. iii. cap. iiii Hesichius in leuit lib vi ca â–ª xxii Chrysost. hom xvii in Math. IoaÌ„ vi Theophi in Marke cap. xiiii Epipha in Ancoraâ—u Aug. in li. senten prospe Hylarius pontif Cyrillus in IoaÌ„ lib. x. cap. xiii Cypri li. i. epist. vi i. Cor. xi Aug. in lib. senten prospe Chrysost. in Mat. ho. lxxxiii Origenes in psalme xxxviii Theophi in capi x. ad Hebre. Ambros. offic lib. i. cap. xlviii Heb. ix Nazianzenus orat de pascha Bernardus serm de cena domini Cypri ser. de cena â–ª Chryso de sacerdotio lib. iii. Chrysost. in Mat. ho lxxxiii
then could not a man be sure of whō to receyue and should alwayes be in doubte of the vertue of that he receyueth which no man maye be And althoughe the true Sacramentes of Christ may be ministred and receiued out of the Catholike Churche among heretickes and scismatikes yet they can not be profitable to the receyuers vntill they come agayne to the vnity of Christes Catholike Church Wherefore good people let euery man and woman that desyreth to bee made holle from hys synne or to bee preserued or sanctifyed by Christe and to be pertaker of hys blessed passion prepare hymselfe wyth all reuerence and humblenesse of harte to receyue these most holye Sacramentes in suche fourme and for suche purpose and intent as oure Sauioure Christe and hys blessed Spowse the holye Catholyke Church haue appoynted and ordeyned seynge that otherwyse to mysorder and abuse theym or wyllfullye to denye or refuse theym is to denye or refuse Christe that made theym oute of whose bloodye syde they came foorthe and also to denye or refuse the benefyttes of hys death and passion which by them be applyed and be brought into our soules As the reuerent and worthy vsing of them is the meane to grace and saluation so the misusing or contempt of theym is heynous and detestable sacrilege because with out them no religion can be perfyt whiche perfitnes euery man is bounden to procure with al his diligence duringe the time of this present life that at thend therof he might enioye lyfe euerlastinge to the whiche he brynge vs all who hath so derelye boughte it for vs to whom be all honour prayse and glorye worlde without end Amen ⸫ ¶ Of Baptisme Sermo secundus BEcause the holye Sacrament of Baptisme is the firste gate or entrye into the Churche of Christ and the grounde of all the other sacramentes whych can not be geuen to anye but to suche as be baptised before therfore good people I shall now begyn wyth Baptisme and declare vnto you what ye ought to thinke of it and what fruit ye receyue by it Firste it is to be knowen that oure Sauiour Christ did institute and ordeine this sacrament when after his resurrection appearynge to hys disciples he sayde to them All power in heauen and in earthe is geuen vnto me go ye therefore and teache all nations and people baptising them in the name of the father and of the sonne and of the holye ghost and teaching them to keepe and obserue all thinges which I haue cōmaunded you and I am with you alwayes to the worldes end By whyche wordes of our Sauiour Christ we learne that power is geuen onely to him to institute and ordeine sacramentes which the churche receyuing of him and of his spirite doth faithfully delyuer vnto vs to be obserued and vsed And also wee learne that the forme and maner of baptisynge is to do as he commaunded and in so doyng to saye these wordes I baptise the in the name of the father and of the sonne and of the holy ghost And we learne also that Christ doth by his promyse assist the doyng of his minister and woorketh the same effectes by Baptisme when it is duely ministred of a man as if he did minister it himself And last of al we learne that Baptisme is not an ydle ceremonie but that euerye person which is baptised and beyng of age and discretion oughte to bee taughte before the faythe of Christe and to beleue the same and than after Baptisme ought diligētly to obserue and keepe all thinges whych Christe hathe commaunded And if they that be baptised be infants or other wyse can not beleue themselues lacking the vse of theyr reason seyng our Sauiour Christ sayd that children perteyne to the kyngdome of heauen and the doore into the kingdome of heauen is baptisme at which doore no person can enter in ordinarily but such as be borne agayne of the water and the holy ghost therfore suche be offered to be baptised in the fayth of the church and in receyuing Baptisme they are made faythfull by the sacrament of fayth but of thys thyng I shall God wyllinge speake more an other tyme. Secondarilye it is to be vnderstanded that Baptisme oughte to be ministred in water as Christ hath ordeined and in no other licour and that is because Baptisme is a sacrament of necessitie and water is a cōmon element throughout the whole world and therfore it is ordeined to be ministred in water that no man might excuse hymselfe for lacke of matter and so come in daūger of dampnation for lack of Baptisme And also it is ordeyned to be in water for sygnification of theffect that men mighte learne in this Sacrament as they do in all other by the propertie of the element what is the vertue and effect of the same that lyke as water washeth awaye the spottes of the body so baptisme wassheth awaye the sinnes of the soule and also because the generall floode in the time of Noe and the red sea through whiche Moyses and all the people of Israell went and thereby escaped the daunger of king Pharao that persecuted theim were figures of baptisme therefore it is ordeyned to be in water that the truthe myght agree with the figure and gods people might be nowe saued from the deuyll and drowning in deadlye sinne by the water of regeneration ioyned wyth the worde of lyfe as Noe and his chyldren were saued by the water of the floode hys ship and as Moyses wyth Gods people were saued from the sword of Pharao by the water of the red sea and the cloude Yet the grace that is ministred in the water procedeth not from the nature of the water which without the worde of God is but onely water styll but it procedeth from the presence of the holy ghost that descendeth vpon the water and doth consecrate the water and by it doth washe and purifye the soule Thyrdlye it is to be knowen that a man by the vertue and efficacie of Baptisme truelye ministred and receyued is washed from all kynde of synne indued wyth Gods holye spirite appareled wyth Christe and hys ryghtwysnesse and is made with Christ an inheritour of the kyngdome of heauen First baptisme washeth away all synnes in thoughtes in wordes and in deedes both oryginall synne and actual or personall sinne which be done either of ignoraunce or knowledge both the sinne it self and the giltynes therof and also the eternal payne in hell due for the same as the prophet sayth In that day of Christ there shall be a fountaine set open to the house of Iacob and to all the inhabitauntes of Hierusalem for the washinge away of sinnes And Saint Paul sayth to the Corinthians that they were greate and haynous sinners but now they be washed they be sanctifyed they be iustified in the name of oure Lorde Iesus Christ and in the spirite of our God and that there is no dampnation
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
departing from you and of wythdrawing hys grace froÌ„ your hartes that haue desyre to haue synne whych is the mother of deathe rather to reign in your mortall bodies thaÌ„ to haue Christ and hys heauenly father with the holy ghoste to make theyr habitation ther. As it is more shame for a man to dislodge hys honest gest and thrust him out of doores aâ—ter he hath receiued him into his house than at the first tyme to haue sayde him nay and to haue denied him lodging euen so it is greater damnation to defyle thys our flesh with the fylthines of synne when it hath receyued Christes fleshe and bloude and so to treade vnder foote Gods sonne than to haue absteined and not to haue receyued hym before makynge the last end worse then the first Wherein we be like cursed Absolon that called his brother Amnon to a feast and caused his seruauntes to kyll him there And also wee be lyke to the traytour Iudas that after with Christe in his supper he receiued Christes body at Christes hande gaue place to the deuils suggestion betraied Christ his mayster to the wicked Iewes and we be also like to the Iewes that met Christ coÌ„ming to the citie with vowes of palmes and olyue trees and within fiue daies after cryed Crucifige vpon him and pursued him euen to the death But our duty is to geue as much reuerence to Christ being present and dwellyng with vs as we did when he was commynge to vs and not to take hys precious body and blood in vayne and with out cause but to expresse in our lyues that we imitate and folow his footesteps and so keepe a perpetuall commemoration of him that died for vs and rose againe in that we be now mortified to synne and the world and liuyng to GOD in Christ our Lord. For this sacrament of the Aultare wherin we receiue Christes body bloode doth signifie and teach vs that we should communicate with Christ in his passions and folow that coÌ„uersation in our maners which be shewed in his fleshe and as his bodye in forme of breade is seene to enter into our mouthes so we maye knowe that he also entreth into vs by that conuersation which he vsed in earth to dwel in our hartes by fayth Therefore hee that so remembreth Christes deathe that he accordyng to Christes example doth mortifie his members which be vpoÌ„ earth that is to saye fornication vnclennes noughtye desyres couetousnesse and suche lyke he eateth woorthely Christes body and blood and hath euerlastyng lyfe remayning in him and sufferynge wyth Christe shall raygne with Christ in the glory of hys father with the holy gost world without end Amen ⸫ ¶ Of the sacrifice of the newe Testament which is called the Masse Serm. xii AS Christ our Sauiour hath geuen vnto vs hys moste precious bodye and blood in the Sacrament to be our meate to feede and nouryshe vs to euerlastyng lyfe So hath he geuen good people vnto vs the same hys bodye and bloode to be our daylye Sacrifice for that teynynge of remission of synnes and eternal saluation and as he commaunded vs to take and eate that hys bodye whyche he gaue vs so hath he commaunded vs to offer it to GOD the father in remembraunce of his passion So that the Sacrifice of the Masse whych is the proper Sacrifice of the newe Testament whereupon by Gods helpe I intreate at this tyme is the execution of Christes commaundement in his last supper when he sayd to his disciples Do this in my remembraunce wher in the bread and wyne be consecrate and chaunged and the bodye and bloode of Christe beynge made present there by the almyghtye power of the holye Ghost be offered to God the father by the Churche for the Churche and be receiued of the faythfull people Christ our Lord God who loued vs synners so excedynglye that for oure redemption and saluation abased hym selfe to be made manne and was made obedyent in humblynge hymselfe to the moste paynefull and vyle deathe of the Crosse and for our iustification rose agayne the thyrde daye and ascended to heauen to the glorye of hys father whyche be the wonderfull woorkes of God and therefore mâ—rueylous in oure syght hath also instituted and ordeyned a memory of these merueyles sayeng So often as ye shall doo these thynges ye shal doo them in my remembraunce And when sayd our mercyfull Lorde that woorde verelye euen than when hee gaue the meate of hys bodye to them that feared hym And than in hys last supper did he beyng our most hye Priest fyrst of al offer a Sacrifice to God the father and commaunded the same to be done of the Priestes of hys Churche that occupy hys office in memorie of hym and so taughte the newe oblation of the newe Testament whych oblation the Churche receyuing of the Apostles dothe offer to GOD throughout the holle worlde And for playner vnderstandyng of thys matter good people I praye you call to your remembraunce the summe and grounde of all our faythe which is that we beleue to be saued onelye by the merites of our Sauiour Christe and that he bearing our synnes in his body vpon the Crosse and beyng the innocent Lambe of God wythoute all synne hym selfe shedde hys moste innocent bloud for vs sinners and by the voluntarye Sacrifice of hys owne bodye and bloude made satisfaction for all the synnes of the holle worlde and reconciled the wycked world to the fauour of God agayne Thys bloudye Sacrifice made Christe oure Sauiour vpon the Aultare of hys Crosse but ones and neuer but ones and it is the propitiatorye Sacrifice and a sufficient pryce and raunsome for the synnes of al people from the beginnyng of the worlde to the last ende Al our comfort and ioye is and ought to be in thys Sacrifice and passion of oure Sauioure Christe by whyche onelye we haue and may haue sure hope of saluation All that were saued from the creation of the worlde and the fall of Adam were saued by the vertue of thys Sacrifice and by lyuelye faythe in Christe that was promysed to Adam and Noe and Abraham and the other Patriarches and fathers of the olde testament and all the Sacrifices whych they offered then were but fygures of thys Sacrifice of Christe whereby they dyd protest theyr fayth in Christe to come And lykewyse all we that haue bene iustifyed and saued synce Christes tyme and shall be to the worldes ende obtaine and receyue that redemption remission of synne and saluation by the onelye vertue of the same bloodye Sacrifice of Christe vpon the Crosse. When so euer we be in synne wee resorte to that passion to haue remission when so euer our woorkes be vnsufficient and vnperfite we runne to that passion to haue that supplyed that lacketh in vs when so euer we go aboute to render thankes to God for all his benefites wee can not doo it
all our Temples and Aultars be builded erected and dedicate onely to God ther to doo Sacrifice to God and to no Saynte although in our Sacrifice we name and haue remembraunce of the holy Martirs and sayntes both to thanke God for theyr vicâ—ories and also to prouoke oure selues to imitate them in the ouercomming of our ghostly enemies By thys good people that I haue declared vnto you ye ought truly to vnderstand and beleue that Christes naturall bodye in the blessed Sacrament is the proper sacrifice of Christes churche and that Christe himselfe both by hys owne deede and also by his expresse woorde and commaundement did institute and ordeyne that the church his spouse shoulde by her publike ministers beyng Priestes offer to almyghtye God the father wyth the sonne and the holy Ghost in sacrifice the same his naturall bodye in remembraunce of his passion which passion the churche now dayly to the worldes ende dothe renewe in misterye and dothe represent before God in the holy Masse for the atteynynge of all the graces and benefites purchased by the same passion before after the measure of hys goodnesse and as our faythe and deuotion is knowen vnto hym and in all her needes and troubles it resorteth to GOD trustyng to haue reliefe and mercy onelye for the merites of that passion whych it representeth to GOD as a full satisfaction for all her offences and as a full perâ—ection of thankes for all his former benefites and gyftes And finally by this Sacrifice of Christes bodye and blood in the Masse we certenly declare and professe that nothing doth exercise our faythe in the knowledge of God and of oure selues more then this Sacrifice of the Masse doth and that nothing dothe more increase oure charitie and hope in the mercye of God and it declareth that we beleue that there is no Sauiour but onelye Christe our Lorde and that we haue no refuge but to him ascribing altogether to the merites of his passion and so by it we most of al set forth our humilitie and the glorye of Christe and hys true honour Which sacrifice if we dayly and deuoutly exercise and come vnto and behaue our selues as becommeth Christen men and in suche affection and intent as I haue declared nowe howe the church doth no doubt of it but we shall perceiue great comfort in our hartes great amendement in our lyues and great furtheraunce to the atteyning of euerlasting lyfe to the which he bring vs that by his passion redemed vs to whom with the father and the holy ghost be all honour glory and prayse for euermore Amen ⸫ ¶ Of the godly prayers and ceremonies vsed in the sacrifice of the Masse Serm. xiii YF in that Sacrifice whiche is Christe no man is to be followed but Christ it is meete for vs to bee obedient and to doo that thing whyche Christe did and commaunded to be done And therefore good people considering that this our sacrifice of the Masse is accordynge to Christes commaundement the commemoration of Christes passion the holye Churche of Christ euer since the time of hys passion hath obedientlye vsed to doo as he dyd He didde consecrate the breade and wyne wyth hys omnipotent blessinge and made there present his very bodye and bloude and also he offered that hys bodye and bloude after the order and maner of Melchisedech to his father and thirdlye receiued it him selfe and gaue it to hys disciples Euen so the holy Churche in Christe and Christe by the holye Churche doth the same in all poyntes at this daye for the speciall and substantiall part of the Masse consisteth in these three poyntes in consecratinge the breade and wyne into the bodye and bloode of Christe in offering of the same body and bloude of Christe to God the father and in receyuing of the same by the deuout and faythfull people Christe also afâ—er his supper and before hys passion dyd say an hymne before he went foorth to the mouÌ„t Oliuet and he taught hys disciples many necessarie thinges and promysed to send vnto them his holy spirite which shoulde teache them all truth which then they could not beare and afterwarde prayed longe and feruentlie for his faythfull disciples and for the holle Church that shoulde by theyr woorde beleue in him and speciallye for theyr peace and vnitie in God and among them selues In these thinges also the holye churche dothe followe the example of Christ her heade whyche in the ministration of this Sacrifice vseth to ioyne almoste all the other in warde Sacrifices of a Christen man as confession of synnes inuocation of Gods mercie the prayse of God petitions for thinges needefull the doctrine of the people the profession of our common faythe the geuing of thankes to God prayers for all states of Gods churche the honouryng of Christe the asking of Gods peace the exhorting to the same with diuers other godlye exercises whyche I shall God wylling at this tyme shortelye and particularlye shewe vnto you to the intent you may knowe howe there is nothing conteyned in the Masse but a heape of all godlynes and spirituall Sacrifices and thereby to be the more prouoked and disposed to the often vsynge and frequenting of the sayd Masse First of all the holye vestementes wherewith the priest goeth to the Aultare beside other misteries which they teache and signifye they renew the memory of Christes passion in our hartes For as the Iewes did firste couer Christes face and did mocke hym and buffet hym so hath the Priest in memorye of that an Amise put vpon his head and also the whyte Albe put ouer al hys body doth bryng vs in remembraunce how Christ was contempned of kynge Herode who in mocking of him put vpon him a white apparell and sent him backe againe to Pilate And the Maniple vpon the priestes arme and hys gyrdle about his white Albe and the stole about his necke doo shewe to a man howe Christ was bounden fast to a pillar when he was whypped and scourged And as Christ was crowned with thorne and had his handes and feete nayled to the crosse so in the Amysse and Albe of the priest there be tokens of these fiue woundes And the the vpper vestement of the priest putteth vs in memorye of the purple robe that Pilates soldiours put vpon Christe after they had scourged him And vpon the backe of this vestement commonly there is made the signe of the crosse teaching vs how Christ was compelled to beare his own crosse vpon his backe throughe the citye so that when so euer we see the priest thus appareled go vp to the Aultare to celebrate the commemoration of Christes passion we may remeÌ„ber how cruelly Christe was handled of the Iewes and after what sorte he went vppe to the mount of Caluerye to suffer his passion for the redemption of man The priest comming to the Aultar beginneth first of all with the sacrifice of a contrite harte
to receyue him as â—he Centurio said that he was not woorthye that Christ shoulde enter into his house yet at lest resort to this Sacrifice and with fayth and deuotion receyue Christ spiritually and geuyng thankes for all hys gyftes commit your selues hollye to the custodye and tuition of almyghtye god who is alwaies ready to shew vs mercy for Christes sake to whoÌ„ with the father and the holye ghost be all honour prayse and glory worlde wythout end Amen ⸫ ¶ Of the necessitie and commoditie of Penaunce in general Serm. xiiii OUr Lorde and Sauioure Iesus Christe whyche came into thys worlde too call and saue synners dealynge patientlye with them not wyllyng anye man to peryshe but all men to bee conuerted and turned too hym by Penaunce after that Iohn Baptiste whom God sent before his face to prepare hys way by preaching of Penaunce was apprehended and cast into prison than I say our Sauioure Christe began to preache the gospell of hys grace and glorye after thys forme sayinge Do penaunce for the kyngdome of heauen draweth nere teaching vs bothe by hys woorde and deede and lyke as Iohn Baptiste goeth before whose ministery was to preach Penaunce and Iesus commeth after by whose death we haue redemption and remission of synne euen so in the harte of euerye synner the effecte of Iohns preachynge whyche is true and vnfayned Penaunce must go before that theffect of Christes passion which is grace mercie and remission of synnes maye come after And as this doctrine of penaunce was first of all other taught by our Sauiour hymselfe and by Iohn hys moste holye Prophet as a thynge most necessarye for the instruction and saluation of all men euen so hys holye Apostles in the beginning of theyr preachynge obserued the same matter and forme of doctrine as Sainte Peter in his first Sermon made at Hierusalem in the day of Pentecost when he had opened the worke of the holye Ghoste in the gifte of tounges and thereby tooke occasion to sette foorthe the mysterye of Iesus Christe at the last ende his doctrine to the people whyche were smitten wyth compunction of hart by his woordes was thys Doo penaunce and be euerye one of you baptised in the name of Iesus Christe for the remission of your sinnes and ye shall receiue the gift of the holye Ghoste And in hys next Sermon wrytten in the thyrde chapter of the Actes hee taughte the same doctrine in these woordes Doo you therefore penaunce and bee conuerted that your sinnes maye bee taken awaye Saynte Paule also calleth the doctrine of Penaunce the foundation of all other doctrines in the harte of a godlye man out of whych doo spryng suche other vertues as brynge a man to the perfection of a Christen lyfe Lykewyse Saynt Iohn Euangelist began wyth the same doctrine of Penaunce writynge in hys Reuelation to the seuen Churches that were in Asia sayinge thus to the church of Ephesus in the person of Christ Remember from whence thou haste fallen and doo penaâ—nce and do the first woorkes or els I shal câ—me to thee soone and shall remoue thy candlesticke from his place excepte thou doo penaunce And thys doctrine also dydde all the other Apostles fyrst and principallye set foorth to all them that receyued the fayth of Christe as most necessary for theyr saluation beyng taught and commaunded so to do by our Sauiour Christe hym selfe when before hys Ascencion hee opened to them theyr wyttes and vnderstandinges to vnderstande the Scriptures saying to them that it was so written that Christe so shoulde suffer and ryse from deathe the thyrde daye and that penaunce shoulde bee preached in hys name and remission of synne throughout al people beginning at Hierusalem For which cause and consideration I as a minister of our sauiour Christ to whom he hath committed the woord and ministerie of reconciliation vsynge as it were hys embassage to exhort you to be reconciled to him intendynge to teache you at thys tyme what thynges to doo for the sauynge of your soules and the atteynynge of euerlastynge lyfe haue thought it most expedient for satisfyeng of my dutie in folowynge the example and commaundement of our mayster Christ and his Apostles and for your erudition to be taught the streight pathe and hye beaten waye for our Christen religion to speake of penaunce and fyrste to declare the necessitie and commoditie of the same and than in order the partes of it and how to do it in suche maner as it maye be acceptable to almightye God and a meane to atteyne hys mercye and remission of synne Fyrst of al consider you good people that penaunce is a gift of God as the scripture saythe God hath geuen and graunted penaunce to the Gentiles for lyfe and saluation And it is God that standeth at the doore of our hart and knocketh by whose inspiration wee haue the begynnyng of our conuersion wythoute whom we be not able and sufficient of oure selues as of oure selues to thinke any good thought Thys gyfte of penaunce is a perfite and merueylous greate gift beyng as Saynte Chrisostome saythe the mother of mercy wherby as the wisemaÌ„ sayth God dothe dyssimule the synnes of men for penaunce that is to saye God of hys mere mercye and fatherly affection doth beare with the syns of men and differreth to auenge and punysh theÌ„ iustly according to theyr desertes patiently looking for their conuersion and penaunce by meanes wherof he might remit theyr offences delyuer them from manye daungers geue vnto theÌ„ plenty of grace and conduct them to the fruitioÌ„ of his glory For if God should by and by punish al offâ—dours neither Zacheus should haue had space to haue done penaunce nor yet s. Mathew nor many other beyng taken awaye to eternall deathe before the tyme of theyr penaunce But our most mecke father calling euerys one to penaunce dothe abyde and tarye for vs which pacience who so euer abuseth and contemneth by remayning still in his former synnes according to the hardnesse and obstinacie of his own hart dothe store vp to himselfe Gods indignation in the daye of Gods anger and iuste iudgement when he shall render to euerye one according to his woorkes And as he saith himselfe except in very deede we do penaunce we shall all peryshe and bee condempned whereby we vnderstande howe profitable and necessarye a medicine penaunce is without the whiche sinnes be not remitted to them that haue the vse of theyr vnderstanding and reason The Serpent in Paradise moued Eue to sinne penaunce loosed her again and from thence came good and euyll to manne Our father Adam was expulsed oute of Paradise for synne and we and all other that be hys children be called thyther agayne by penaunce For penaunce openeth that sinne hath shut and the mercyfull goodnes of God doth call vs thyther agayne from whence his anger hathe cast vs out What a great power
and vertue hathe this vertue of penaunce which by the mercye of God remitteth synne openeth Paradise healeth the contrite man maketh gladde the heauye reuoketh a man from destruction restoreth hym to his former good state reneweth his olde honour repayreth all the decayes of vertue maketh hym acceptable and bolde wyth God and doth purchase of God more plentie of grace then he had before Thys vertue is lyke a fruitefull feelde the fruite wherof when an hungrie sinner doth eat he is well refreshed in his soule groweth in credit and truste with God and after remission of his synnes waxeth fatte in good lyfe and speaketh to God after this maner Lord before thee is all my desyre and the mournyng of my harte is not hydde from thee the feare of synne vexeth me the weygâ—t of my conscience oppresseth me in my selfe I haue no hope to lyue nor boldnesse to dye at thy iudgementes I tremble and feare the paynes prepared for the wycked spirites heare me I beseche thee whiles time is and pardon that I feare before I go and shall be no more To sâ—che a penitent harte is remission geuen and lyfe graunted And for better knowledge of penaunce it is to be considered that the doyng of penaunce is three wayes spoken of in holy scripture one is for all kynde of synne before Baptisme For he that is iudge and ruler of hys owne wyll when he commeth to Baptisme he can not beginne a new life except he take repentaunce for hys old and he must haue hope and loue to be made that he was not and hate that he was From thys kinde of penaunce before baptisme onely young chyldren be free whiche as yet can not vse theyr free wyll â–ª and for theyr consecration and remission of originall synne the faythe of the churche which is professed by the Godfathers and mothers as representyng the churche doth profite and suffise and so by the Sacrament of faythe which is Baptisme they are made faythful and members of Christes misticall bodye Of thys penaunce speaketh Saynte Peter saying thus Doo you penaunce and let euerye one of you bee baptised in the name of our Lorde Iesus Christe for the remission of your synnes The second way of doing penaunce is for veniall synne after baptisme and is dayly done or ought to be done throughout a mans holle lyfe so longe as we be in this weake frayle mortall and synful fleshe For which cause we knock vpon our breastes sayenge forgeue vs our trespaces as we forgeue them that trespace agaynste vs. For we requyre not to haue those sinnes forgeuen vs whyche we be sure were forgeuen in baptisme before but those whych throughe our frayltie and sensualitie by litle and litle continually creepe vpon vs whych beynge many if they were all gathered together agaynste vs and we contemned to auoyde them in tyme they would so greue and oppresse vs as one mortall synne For what difference is it to haue a mans shippe drowned at once with one greate surge waue of the sea or to suffer the water to enter into small holes by litle and litle till the shyp by contemning to draw the poompe be ful and so sink and be drowned For the whiche cause we fast do almes and pray wherin wheÌ„ we say forgeue vs as we forgeue we declare that we haue somthing to be forgeuen by which wordes we humble our soules and ceasse not after a certain maner to do dayly penaunce The third way of doyng penaunce is for such deadlye sinnes after baptisme as be prohibited by Gods x. coÌ„maundementes of which the Apostle saith al they that do such shal not posses the kingdome of heaueÌ„ And this penaunce ought to be more greuous and paynfull because the fault is great causing a deadlye wounde in oure soules as adulterie murder or sacrilege But althoughe the wounde bee greate greuous and deadly yet almyghtye GOD as a good Phisitian after the suggestion of synne by the deuil the delectation of the fleshe the consent of oure mynde and freewyll and also the doynge of the synne in deede as thoughe wee hadde lyen in graue stynking foure dayes as Lazarus dydde dothe not so leaue vs but cryeth Lazare veni foras Come foorth O Lazare and by and by miserie gaue place to mercye deathe to life Lazarus commeth foorth and is bounden as men be in confession of theyr synne doynge penaunce Of this speaketh Sainte Paule to the Corinthians saying I am affrayde lest when I shall come againe God doo humble and afflict me amonge you and least I lament and mourne for many of them that haue sinned before and haue not done penaunce for theyr fornication and vnclene life they haue vsed This last kinde of penaunce is that whereof wee speciallye treate vpon at thys tyme and is called by the holye fathers the seconde table or borde after baptisme For all sinners being as it were drowned in the floode of synne by reason of originall sinne that from Adam ouerfloweth all the worlde or els by theyr owne actuall synne which they haue done in theyr owne parsones besyde may be saued and escaped oute of thys floode if they wyll take holde of the fyrste boorde whiche is Baptisme But after the Sacrament of Baptisme if they fall into the waters agayne by deadlye synne there is no remedye to be saued from drowninge and dampnation but onelye penaunce whych is the seconde boorde that God hath ordeined to saue vs by so that who so euer taketh holde of it vnfaynedlye duryng the tyme of thys naturall lyfe no dout of it it wyll by Gods mercyfull grace bring him to the hauen of saluation were his sinnes neuer so great and haynous whereby we maye vnderstande howe necessarye a treasure thys is as beyng the onelye remedye nowe lefte vnto vs to restore vs to the fauour of God which by synne we had lost before Wherefore I doo exhorte euerye man and woman in the name of our Lord Iesus Christ as they tender the health and saluation of theyr soules to be diligent and carefull to vse thys speciall remedye ordeyned of God for remission of synne neyther contempnyng hys iustice nor dispayring of hys mercye whiche twoo bee the lettes of true penaunce and enemyes to the grace of GOD in remission of synne For God is a iuste myghtye and patient Iudge forbearyng and forgeuyng the penitent synner iudgeynge and condempnyng thee obstinate synner As the consideration of hys mercye should speedely prouoke vs to amendement so the feare of hys iuste iudgement shoulde vtterlye take awaye all delayes Wee bee in daunger on bothe sydes bothe by to muche hopinge and by dyspayringe He is deceyued by hopyng that sayth God is good and mercyfull promysinge pardon when so euer we conuert therefore I wyll doo that pleaseth me I wyll geue the brydle to my lustes and satisfye the desires of my minde On the contrarye syde he is deceyued by desperation that falling
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
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
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
synne so they myghte bee reconcyled agayne to GOD by other mennes faythe So that the holy Church oure mother aunswereth and professeth the true faythe for the chyldren and make the promyse for theim tyll they maye vnderstand that fayth and kepe that vowe whyche is made in theyr names by the Churche their mother Than after the professyon of thys faythe the partye is asked whether hee wyll bee baptysed or no because no manne hauinge the vse of hys wyll is saued wythoute the consente of hys wyll and when he aunswereth or it is aunswered for hym that he wyll than is he putte into the water thryse and baptysed in the name of the father and of the sonne and of the holy ghost in whyche thynge consysteth the greate mysterye or Sacramente of baptysme where the fleshe is washed and the soule made cleane where the inward man is made new and Christ is fourmed in the minde of man wher the deuill the olde tyrante and vsurper is driuen awaye and god the right owner possessor is brought in Than are we as saint Paule saith buried with Christ by baptisme into death that as he rose from death by the glory of the father so wee shoulde likewise walke in a new lyfe Wherby we vnderstande that lyke as Christe dyed and rose againe the thirde day and lyueth euermore so euery man when he renounceth the deuyll he dyeth to synne and kylleth the woorkes of the fleshe in him self and when he is dipped and put vnder the water than is he buried to sinne as Christe was putte within the earth in the sepulchre and when he is thrise putte vnder the water he representeth the three dayes of Christes buryall and when he is taken foorth of the water againe than doth he rise a newe manne as Christe rose oute of the Sepulchre and oughte to dye no more by seruinge of sinne but to lyue continuallye in righteousnesse and holynesse all the daies of his life And although the old and auncient tradition of the Churche hathe bene from the beginninge to dippe the childe three tymes in the water as Christe laye three dayes in his graue yet that is not of suche necessitie but that if he bee butte once dipped in the water it is sufficyente yea and in tyme of greate perylle and necessytie if the water be but powred vpon his head it wyll suffyse Nowe when the baptisme is done the childe is anoynted in the crowne of the heade with the holy Chrisme whereby we be taughte that he is by the Unction of the holy spirite incorporated and grafted into Christe who is the heade of his mistical body the Church and there is he anoynted and made a spirituall Kinge to rule and ouercome his owne carnall affections and also is anoynted and made a spirituall priest to offer vp spirituall sacrifyces to God in a pure hart and so he taketh of this holy Chrisme and of Christe the name of a Christen man beyng anoynted into euerlasting life which he is bounden to seke and procure all the meanes he can althoughe it were wyth the losse and spendynge of thys temporall lyfe here And by and by after he bee anoynted wyth the holye Chrisme he hathe a whyte vesture or Chrisome putte vppon hym whyche declareth that the chylde hathe nowe putte of the foule and fylthye cloutes of synne and hathe putte on the chaste garmente of Innocencye and clennesse of a newe lyfe whyche he oughte wyth all dylygence to keepe vndefyled and to presente it before the iudgemente seate of Chryste for thatteyninge of eternall lyfe And also a waxe candle burninge is putte in hys hande whereby is sygnifyed the lighte and truth of Christes doctryne and that his duetye is to fulfyll that in hys lyfe whyche Christe taught in hys Gospell saying Let your lyght shyne so before menne that they maye see youre good woorkes and glorifye youre father whiche is in heauen and he that preserueth and kepeth this candle vnquenched tyll the daye of our lorde shall amonges the fyue wise virgins enter in with the spouse to the heauenlye maryage Thus I haue declared vnto you good people all the ceremonies vsed from the beginning of Christes Church vniuersally in the ministracion of baptisme and what is ment and signifyed by them wherby we know perfitely both the effectes of baptisme and also the duetie of hym that is baptysed whiche I praye you and exhorte you in gods name both to remember your selues and also to teache your children them as soone as they can vnderstande and amonges all other speciallye that solemne couenaunte promyse and vowe whyche they haue made for the renouncinge of the deuyll his woorkes and all his pompe and pryde teache them that thys promise is made not to an earthlye man but to God almightye and all hys holye aungels who hath power to destroye and caste into hell bothe bodye and soule of hym that kepeth not hys promise and teache them to renounce and forsake the deuill not in wordes onlye but in their dedes not in the sounde of their tounge but in all their conuersacion and teache them that they haue to dooe in their conflicte with an olde craftye and mightye enemye againste whom if they preuayle as they can not without their owne great diligence and the special ayde of Goddes holye spirit whereof they be alwaies sure than wyll GOD kepe hys parte of the league and promyse that is to saye he wyl saue them by grace in this world and by the fruicion of his glory in the next world through the merites of Christ his sonne to whom with the holy ghost be al glory and praise Amen ¶ Of the Sacrament of Confirmation Ser. v. AFter that a man by receyuing the Sacramente of baptisme is born agayne and made a member of Christes misticall bodye it is ordeyned by our sauiour Christ and hys holy spirite that he should also receiue the Sacrament of Confirmation and thereby be confirmed and made stronge in that grace whiche he receyued before for which cause I thynke it good at thys time good people to declare vnto you what ye ought to think of that Sacrament of Confirmation and what spirituall grace and effecte it woorketh in hys soule that is confirmed and what is euerye mans duetie to dooe that hath receyued it We oughte to think that our sauiour Christ did institute thys Sacrament concerninge the grace and effecte of it firste when he dyd promise to sende to his disciples the holy ghost and also when he dyd perfourme the same promise by geuing to them the holy ghost Many times did he promise to sende the holye ghoste but speciallye a litle before hys ascencion when he sayde I shall sende vnto you my fathers promyse but remayne you in the citie tyll ye bee indued with strength and power from aboue And agayne he sayde ye shall receyue the vertue of the holy ghost comming vppon you and ye shall
be witnesseâ— of me in Hierusalâ—m and in al Iury and Samaria euen to the worldes end This promise he perfourmed vpon Whitsonday when the holy ghost came downe and rested vppon the Apostles in a visible signe as in fyerye tongues wherby we may vnderstaÌ„d that as the Apostles were coÌ„firmed immediatly by the holy ghost him self without the ministracion of any minister eueÌ„ so the same grace and strength is geuen by the sacrament of CoÌ„firmacion to vs all that be baptised before according to y e measure of gods gift Which thing is proued manifestly by the doinges of the Apostles For when they herd tell that the Samaritanes had receiued the word of god and were baptised by S. Philip they sent thither S. Peter and S. Iohn who when they came they praied for theÌ„ and layd their handes vpon them and they receiued the holy gost in a visible signe And an other time S. Paule baptised certeine men at Ephesus and when he had layd his handes vpon them they receiued the holy ghost and they spake with tongues and did prophecy By this imposition or laying of the Apostles hands vpon them is ment this Sacrament of Confirmacion by which the holy ghost is geuen of whoÌ„ they receiue increase of their former grace geuen in baptisme spiritual strength against all tentacions And this grace in the beginninge was geuen in visible signes of fyery tonges and they spake also miraculouslye in diuers tonges and they prophecied But when this visible signe did cease and appeared no more and yet the same grace was geuen that was geuen before than the fathers of the primatiue Churche and successours of the Apostles by the inspiracion of the holy ghost and by the tradicion of the very Apostles did minister this sacrament with the holy Chrisme so that the imposition of the byshops handes outwardly anointing the party baptised with the holy Chrisme vpon his forehead wyth the wordes therunto belonging is the sacrameÌ„t of Confirmation signifying and working in the soule of man the inwarde vnction of the holye ghost with the greater and further giftes of his manyfold grace The necessity of this sacrament of Confirmation is not of such importance as it is of baptisme For without baptisme if it may be had by any meanes it is vnpossible to bee saued But if a man or child after baptisme chauÌ„ce to dye in his innocency without deadly sinne his baptisme and regeneracion onely is sufficient to his saluation and his death is to hym a Confirmation because after death a man can sinne no more But if the childe or man do lyue after baptisme because he is than ledde into the wildernes of this worlde and there is tempted of the deuyll his ghostly enemy who goeth about lyke a ramping Lion seking whom he might deuour and also is tempted by the wicked worlde some times by the terrour of aduersitie other tymes by the flattering and deceitful face of prosperity and hath also within him selfe lurkinge a secret and busy enemy of his fleshe alwaies rebellinge againste his spirit therefore hath he nede of further ayde of grace to be more able to withstand his enemies which aide of grace god geueth him by this sacrament of Confirmation wher he receiueth the same holy spirit that he receiued before in baptisme but to a diuerse end in diuers giftes For in baptisme he was borne again spiritually to liue in coÌ„firmatioÌ„ he is made bold to sight Ther he receiued remission of sinne here he receiueth increase of grace ther the spirit of god did make him a new maÌ„ here y e same spirit doth defend him in his dauÌ„gerous coÌ„flict ther was he washed and made cleane here is he comforted made strong In baptisme he was chosen to bee gods sonne to be an inheritour of his heauenly kingdom in Confirmation god hath geuen hys holy spirit to be his tutour to instruct him preserue him that he lose not by his foly that inheritaunce whiche he is called vnto In baptisme he was called and chosen to be one of gods souldyours and had his white coate of innocency delyuered vnto him also his badge which was the red crosse the instrument of Christes passion set vpon his forehead and other partes of his body In ConfirmatioÌ„ he is incouraged to fight and hath the armour of God put vpon him which be able to beare of the fyery dartes of the deuil and to defend him from al harme if he will vse them in his battayle and not put himselfe in daunger of his enemies by entring the field without theÌ„ By this we maye vnderstand the goodnesse and effectes of this Sacrament and how necessarye and expedient it is for a man that would liue wel in thys worlde and to bee able to auoyde sinne For what doth it profite a manne to aryse when he is fallen excepte he be stayed from fallinge againe As in baptisme a man lying in sinne was set vp vpon his feete and made able to walke in the wayes of god which be mercy and trueth so in Confirmation he is staied from fallynge and made able to indure the paines of the iourney to passe through the straites and daungers that may chaunce And also there is geuen in this sacrament by the holy ghoste great consolation in all troubles and aduersities bothe to take comfort him selfe with gladnes to beare his crosse with Christe also to geue comfort to al other that by any occasion shall come in distres Experience of thys wee maye see in the very Apostles them selues and specially in S. Peter that was the first and chiefe of all the other For when our sauiour Christ had declared that he was cleane and had shewed vnto him so muche of his glorye in the mountaine as he coulde beare where hee heard the voyce of the father testifying Christ to be his sonne and saw with his eyes hys merueylous workes and didde miracles in the name of Christ him selfe and walked vppon the Sea at Christes coÌ„maundement and was so familiarly vsed of Christ that he said he was ready to goo to prison with him and though he shoulde suffer death with him he would neuer deny him yet for al this lacking as yet the strength of gods spirit he was affraied of one litle maide and by and by denied Christe sware twyse that he knew him not And beside al this after Christes resurrection when he had receiued a message from Christ and had sene him selfe and was much comforted by him yet he kept him selfe priuilye in an house with the reste of the Apostles for feare of the Iewes But after that he had receiued the holye ghost whiche Christ promised to send and was confirmed and indued with spirituall strengthe from aboue than began he with the other Apostles to speake boldly the word of god to beare witnes of Christes resurrection was nothing affrayde of
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
whiche diuersitie in degrees causeth great comelynesse and beautye to be in Christes Churche by reason of suche order as euery inferiour member keepeth to his superiour doynge his dutie in his owne place and not vsurpyng to dooe aboue his calling Therefore this Sacrament whereby suche degrees of authoritie and power be geuen to men is called Order whiche order of ministers maketh the Churche to bee buylded as a Cytie without confusion and to be terrible to her enemies as the fore front of an armie sette in good arave and is the very knot of the knowen Catholike Churche conteining both good and euil in it whereby it is preserued without scisme so longe as that order is kepte withoute breache whiche was institute by Christe vsed by his Apostles and from theim brought to vs by continuall succession This visible Order takinge his beginnynge from the authoritie geuen to one man is extended throughout the hoolle worlde in the church into a greate nomber and multitude of inferiour ministrations as it were many braunches proceedinge from one tree or many ryuers from one fountayne which all together take inwardly their increase from the fountayne of al grace and the onely suprime head of oure one churche Iesus Christe our Lorde For if Christ had not onely secretly by inspiration but also by his sensible commaundemēt and sacramēt sent his Apostles into the world saiyng as my father hath sent me so I sende you geuing them authoritie likewyse visibly to send other the churche of Christe shoulde neuer haue been without Scismes and diuisions made by them that runnynge by theyr owne authoritie vnsent woulde haue borne menne in hande that they were inuisibly sent and anointed of GOD whiche was nothynge so and so woulde haue drawen Gods people into sectes and false doctrine For whiche cause Saint Paule and Barnabas beyng inuisiblye sent of the holy Ghoste yet it was the wyll and pleasure of the same holy Ghoste that they should by a visible Sacrament of imposition of handes be visiblie sent in the authoritie of Apostles to the ministration of the churche and such as now say them selues they be sent inuisiblye of God ought not to bee beleued or receiued excepte they bee as Saynte Paule and Barnabas were visibly ordered and anoynted in the Churche by Catholyke Byshoppes suche as haue their succession from the Apostles Furthermore in this Sacrament of Order is geuen to them that be lawfully ordered the ecclesiasticall power of the Churche whiche is a power geuen not by the lawes of men or of nature but onely by Christe aboue nature and after a speciall sorte to his Apostles and disciples and their lawful successours to the worlds end for the edifiynge of the churche militant according to the lawes of the Gospell for the atteynyng of eternall lyfe And this power is called in scripture by the name of the keyes of the kingdome of heauen As a keye doeth open the doore to a man and bringeth him into the house so this ecclesiasticall power beynge vsed with knowledge and discretion by a lawefull minister openeth the doore of mannes harte to the knowledge of GOD and so in processe openeth to him the kingdome of heauen For it conteineth the ministration of all thinges whiche be necessary for vs synners to bee directed furthered and promoted to the atteining of the sayde kyngdome As to bynde and loose to remytte and reteyne synne and al other thinges that be requisite to the preseruation of Christes Churche in vnitie of faythe and charitie to the intent it might be partaker of the glory of God These keyes our Sauiour Christe did geue to his Churche in Saynte Peter or rather to Saynte Peter for the Churche saying to him To thee shall I geue the keyes of the kingdome of heauen and what so euer thou shalt bynde vppon earthe shall bee also bounden in the heauens and what so euer thou shalt loose vpon earth shal be also loosed in the heauens And to the other his Apostles Disciples assembled together he said whose synnes you shall remitte bee remitted vnto them and whose synnes you retayne be retayned And to declare that this power is not inuented by man nor yet geuen by the authoritie of anye Prince or Communaltie our Sauiour sayde in the geuyng of it to his disciples take and receiue you the holye ghost Whereby we vnderstande that the power to bynde or loose or to remytte sinne or fynallye to gouerne the Churche is the woorke onelye of the holye Ghoste woorking by his Ministers that whiche is for the saluation of his Churche And where as the blessed Sacrament of the Aultare is the hiest and greatest Sacramente of al other because holle Christ both god man is conteyned in it Therefore is Priesthoode the hyest order wherein is geuen grace and power ouer Christes naturall bodye and bloud to consecrate it by the vertue of God assistyng his woorde and to make it present in the blessed Sacramente of the Aultare by the chaunge of the substaunces of Bread and Wyne and also to offer it beynge the verye Sacrifice of the newe Testament to God the father for the synnes and ignoraunces of his people and to delyuer and minister it to suche as by their faith and clennes of lyfe be woorthy to receyue it So this power ouer Christes natuall bodye oure Sauioure hym selfe gaue to his Disciples in hys laste Supper where after that he hadde consecrate offered and delyuered hys owne bodye to his Disciples he sayde to them Dooe this in remembraunce of me by whiche woorde he made them Priestes and gaue them authoritie and commaundement to dooe as he didde than not once but continuallye tyll his latter commynge And that the Priest maye woorthely and after due maner execute thys his chiefe office and function there be other inferiour orders ordeyned of God and his holye Churche to assiste the Priest as Deacon Subdeacon whose offices be to receyue the oblations of the people for the vse of the Sacrament to bring them to the Aultare to prepare all thinges necessarie for the cōsecration to giue consent to the Sacrifice made by the Priest beside other thynges whyche by holy scripture and the vniuersal tradicion of the church they be authorised to dooe A Priest also hath power geuen vnto him by this Sacramēt of order ouer Christes mistical body the church for the instruction the purgation and the perfection of the same churche and euerye member therof And first concerning the instructiō of it a Priest hath authoritie to preache Gods word by Gods speciall and visible sending Where our Sauiour Christ sayd to his disciples As my father hath sent me so likewyse I sende you And in an other place he said go ye into the holle worlde and preache the gospel to euery creature And also go your wayes and teache all people baptising thē in the name of the father and of the sonne and