¶The sacrament of Baptisme.

AS touchyng the holy sacra­ment of Baptisme, it is to be noted: Fyrst, that this sacrament was insti­tuted and ordeyned, by our sauiour IESV CHRISTE, in the newe testa­ment, as it doth appeere by Christis owne wordes vnto his apostles, where he sayeth: Go ye abrode through out all the world,Math. xxviii.and preache the gospel vnto al people, and baptise them in the name of the father, of the sonne, and of the holy goste.

Furthermore that the effecte and vertue of this sacramente, is forgyuenes of synne, and grace of the holy goste, as is manifestely declared in the seconde chapiter of the actes of the apostles, where it is sayde: Do penance, and be baptised euery one of you, and ye shall haue forgyuenes of synne, and shall receiue the gyfte of the holy goste. Whiche effecte of grace and forgyuenes of synne, thys sacramente hath by vertue and force of the workyng of almighty god, accordyng to his promyse annexed and con­ioyned vnto this sacrament, as is manifestly decla­red by the worde of Christe, sayeng: who so euer be­leueth and is baptised, shall be saued. Marc. xvi. Whiche sayeng of our sauiour Christe, is to be vnderstande, of all suche persons, which die in the grace conferred and gyuen to them in baptisme, and do not fynally fall from the same by synne.

Moreouer bycause all men be borne synners, [Page] throughe the transgression of our father Adam, in whom (as the apostle sayeth):Rom. v. All haue synned, and can not be saued without remission of their synne, whi­che is gyuen in baptisme, by the workyng of the holy gost. Therfore the sacrament of baptisme is neces­sary for the atteyning of saluation and euerlasting lyfe,Iohn. iiii. accordinge to the wordes of Christe, sayinge: No man can entre into the kyngedome of god, excepte he be borne agayne of water and the holy gooste. For whiche causes also it is offered, and pertayneth to all men, not onely such as haue the vse of reason, in whom the same duely receyued, taketh awaye and purgeth all kynde of synnes, both originall and ac­tuall, commytted and done before theyr baptisme: but also it apperteyneth and is offered vnto infan­tes, whiche bicause they be borne in original synne, haue nede and ought to be christened: Wherby they being offred in the faith of the churche, receyue for­giuenes of their synne: and suche grace of the holy goste, that if they dye in the state of theyr infancye, they shall therby vndoutedly be saued.

¶And here we must knowe, that as touchynge originall synne in infantes, lyke as they take of theyr parentes, theyr originall and naturall quali­ties: euen so they receiue from them original sinne, by whiche, they are made the children of theyre of god, and by the same haue a naturall inclination to synne, by lustes and desires, whiche in further age and tyme, sensibly moue and styrre them to wicked­nes. For although the parentes be neuer so cleane purged, and pardoned of theyr origynall synne by [Page] baptisme, and grace gyuen in the same [...] yet neuertheles the chyldren of them begotten, be conceyued and borne in original synne. Example we may take of corne, whiche thoughe it be neuer soo cleane wi­nowed and purged from the chaffe, yet if it be caste into the ground and sowen, the newe, whiche sprin­geth of it, is full of chaffe agayne, vntyll it be also wynowed and clensed: So lykewyse the chyldren of christen men be full of chaffe and corruptution of originall sinne, vntyl that by baptisme, they be washed clensed and purged from the same, as their pa­rentes were.

And where as we haue before shewed, that ori­ginall synne is remitted and taken awaye, by bap­tisme, bothe in infantes and all other, whiche ha­uyng the vse of reason, duely receyue the same:

Yet further we thynke good, to note a speciall ver­tue and efficacy of this sacramēt of baptisme. Whi­che is: That all be it, there remayne in vs that be christened, a certaine infirmitie or inclination of synne called Concupiscence, whyche by lustes and desyres, moueth vs many tymes to synne and wic­kednes, yet almighty god of his great mercye and goodnes, hath giuen vs suche grace in this his ho­ly sacramēt of baptisme, that such carnall and flesh­ly lustes and desyres, shal or can in no wise hurt vs if we do not consent vnto theym. And by the same grace also conferred vnto vs in baptisme, we be made more strong and able, to resist and withstand the sayde concupiscences and carnall desyres, than is any other man, which neuer was christened.

[Page]Farthermore for as moche as in these dayes, certain heresies haue risen & sprong vp, against the christenyng of infantes. It is to be noted, that (as the holy doctours of the church do testifie) the vni­uersall consent of the churches in al places, & of all tymes, vsyng & frequēting the christening of infan­tes, is a sufficient witnes & profe, that this custome of the church in baptising of infantes, was vsed by Christis apostles them selues, & by them gyuē vnto the churche, and in the same hath ben alwais conti­nued euen vnto these dayes. And this custome and perpetuall vsage of the churche, euen from the be­ginning, is agreable with the saying of saint Paul: Christ loued his church, Ephe. v. & hath giuen hym selfe to the death for his churches sake, to sanctify her & make her holy in clēsing her by the foūtain of water in his word &c. So that no mā is, nor can be of this church, but he which is clēsed by y^e sacrament of baptisme: Lyke as the texe before alledged, sheweth, where Christe saith:Ioan. iii. who so euer is not born againe of water and the holy gost, shal not enter into the kyngdome of heauen. Wherfore seing that out of the churche, neyther in­fantes, nor noo man elles can be saued, they muste nedes be christened and clensed by baptisme, and so incorporated into the churche. And as the infancye of the chyldren of the Hebrues, in the old testament did not let, but that they were made participant of the grace and benefite giuen in circumcision: Euen so in the newe testamēt, the infancy of chyldren doth not let, but that they may and ought to be baptised, and so receyue the graces and vertues of the same.

[Page]In this parte also it is to be noted, that children or men ones baptised, ought neuer to be baptised agayne. And all good christen men ought and muste repute and take all the Anabaptistes & the Pelagi­ans opinions, whiche be contrary to the premisses, & euery other mans opinion, agreable vnto the said Anabaptistes, or the Pelagians in that behalfe, for detestable heresies, and vtterly to be condemned.

Moreouer for bycause, as well this sacrament of baptisme, as all other sacramentes instituted by Christe, haue all theyr vertue, efficacy, and strength by the worde of god, which by his holy spirite, wor­keth al the graces & vertues, which be giuen by the sacramentes, to all those that worthily receyue the same: We must vnderstand & knowe, that although he which doth minister the sacrament, be of a sinful & euill conuersation, yet the vertue and effect of the sacrament, is therby nothing diminished or hurted, neither in infantes, nor yet in them, whiche beinge indued with the vse of reason, come thervnto, truly contrite and penitent of al their sinnes done before beleuyng & confessing all the articles of the Crede, and hauyng a sure fayth and truste in the promises of god, of remission of their synnes, and purposing euer after to lyue a christen lyfe.

Finally this sacrament of baptisme, may wel be called a couenant betwene god and vs, wherby god testifieth, that he for his sonne Christis sake, iustifi­eth vs, that is to say, forgiueth vs our synnes, and indueth vs with his holy spirite, & giueth vs suche gracis, that therby, we be made able to walke in the [Page] workes of iustyce ordeyned by god, to be exercysed of vs in this present lyfe, to the glory and prayse of god: And so perseueryng, to enioye the fruite of the lyfe euerlastyng. And we agayne vpon our parte, ought moste diligently to remembre and keepe the promyse, that we in baptisme haue made to almigh­ty god, that is, to beleue only in him, onely to serue and obey hym, to forsake all synne, and the workes of Satan, to mortifie our affections of the flesshe, and to lyue after the spirite in a newe lyfe. Of whi­che promyse and couenant by vs made to god, saint Paule putteth vs in remembrance, sayeng: Knowe ye not that all we, Rom. vi. whiche are baptised in Iesu Christe, are baptised to dye with hym, for we be buryed with hym, by baptisme to dye, that lykewyse as Christ was raysed vp from deathe by the glory of his father: euen soo we shulde walke in a newe lyfe? By the whiche wordes saint Paule giueth vs to vnderstande, that all we whiche be baptised in Christe, that is to saye, whiche by baptisme are incorporated in to the my­stycall body of Christe, haue professed and bounde ourselfe in baptisme, to dye from synne, and vtter­ly to absteyne from the corruption of our olde syn­full lyfe, and to walke and procede in a newe lyfe of grace, and the spirite, into the whiche we are cal­led by the worde of god, and by faythe and due re­ceyuyng of this holy sacramente, are brought and sette into the same.

The sacrament of penance

FOr the cleere vnderstanding of this sacramente, it is to be consy­dered, what penance is, & also what is the sacrament of penance.

Penance is an inward sorowe and griefe of the harte, for the synnes by vs doone and committed, and an hatrede and detestation of the same with an earnest desyre, to be purged frome them, and to recouer agayne the grace and fauour of god, by suche meanes and remedies, as god hath appoynted for the obteynyng therof, with a stedfast purpose and mynde, neuer to offende agayn. For he that sayeth, that he is sory for his offences commyt­ted agaynst the hyghe maiestie of god, and yet styll contynueth or intendeth to contynue in the same, is no penytent person, but a dissembler, or rather a de­ryder of penance. And thus is penaunce commonly taken in the scripture, as welle in the newe, as in the olde testament. And this penance is a thynge so necessary for mans saluation, that without it, no man that offendeth god, can be saued, or attayne e­uerlastyng lyfe.

The sacrament of penaunce is proprely the ab­solution, pronounced by the priest, vpon suche as be penitent for their synnes, and so do knowledge and shewe them selues to be. To the obteynynge of the whiche absolution or sacrament of penaunce, be re­quyred, contrition, confession, and satisfaction, as [Page] wayes and meanes expedyent and necessary to ob­teyne the sayde absolution. In all which ways and meanes, fayth is necessarily required, as the groūde and foundation of all thynges, that are to be done for to atteyne the benefite of the sacramente of pe­nance. For who can haue tru penance, with hope to atteyn any grace of remission of sinne therby, onles he beleue stedfastly, that god is, and that in the new testamēt by the mean of our sauiour Iesu Christ, & by the force of his passion, there is promise made to his church, to grant remission of synnes, by his mi­nisters, to suche as falling from the grace receyued in baptisme, do at his callyng turn vnto him by pe­nāce? And like as they, which were not baptised, be­ing infantes, whan they come to the yeres of discre­tion, and desyre baptisme, be taught fyrste to beleue in god, and to renounce the deuil & his workes, vp­pon which ground of faith, they desyre baptisme, as a necessary sacrament for remission of syn: So eue­ry man, before he entreth into the wayes of fruite­full penance, must haue for a grounde and founda­tion, such a belefe, as wherby he hopeth and loketh by the sacrament of penance, to atteine remission of all his synnes, whervnto we do come (as is afore­sayd) by contrition, confession, and satisfaction.

Contrition is an inwarde sorow and griefe for synne, whiche euery true penitent, called by goddis grace, hath by knowlege of the worde of god, wher­vpon, remembrynge his owne synfull and viciouse lyuynge, wherby he hath prouoked the hygh indy­gnation and wrathe of god: and on the other syde, [Page] consideryng, the dignitie and puritie of that state, whervnto he was called in baptisme, and his pro­myse made there to god, the manifold benefites al­so, dayly receyued of god. Herevpon the sayd peni­tent, moued and stirred, with the great loue & goodnes of god, shewed before towardes him on the one partie, and his owne ingratitude or vnkindnes to­wardes god on thother partie, conceiueth an ernest sorowe, for that he hath relinquisshed so louynge a lorde, and an hatefull displeasure, that he hath fo­lowed sinne, and therby so greuously offended god, of whom he was before called, to be in the state of a sonne, & inheritour with our sauiour Iesu Christe.

And thus beynge moued and troubled in spi­rite, and lamentynge the myserable state, whiche he is nowe in, by his owne defaut, is pricked and styr­red in his harte, accordynge to the teachynge of his mother, holy churche; to repaire to suche a minister as god hath ordeyned, to pronounce the sentence of remissiō of synne. And knowing him to occupy that place, as deputed of god, doth prostrate him selfe to god, & there humbly procedeth to confession, wherin he callyng to his remembrance, his sinful life past, doth knowlege to the priest al such synnes in which his conscience telleth hym, that he hath greuousely offended the goodnes of god almighty, & the same, before the priest goddis minister, he declareth & vt­tereth with his mouthe, and so blameth, accuseth,Luc. xv. Luc. xii. and condemneth him selfe, for an vnkind prodigall sonne, to almighty god his father, for a naughty seruant, that knewe by light of grace, the cōmande­ment [Page] of his lord Iesu Christe, and dyd it not, was indued with many giftes of the holy goste, and ex­ercised them not. And so detestinge and abhorryng synne, and desyrous to be raysed frome that estate, confesseth in humilitie, the cause of synne, to haue ben of hym selfe, by yeldyng to the concupiscence of the fleshe, the worlde, and the deuyll. Wherfore he is gladde to submytte hym selfe to suche dyscipline and wayes of reformation, as the priest hering his synnes & offences, shall by his discretion and wise­dome, accordyng to the word of god, thynke conue­nient. Whiche humble submission to the gostly fa­ther, with consent and agrement to receyue the said discipline, is a parte of satisfaction, whiche is the thirde way or meane to the sacrament of penaunce, as is before rehersed.

And this satisfaction declareth a desire to plese and content god his father, for the vnkyndenes to­wardes hym, in fallynge from the estate of grace, wherein he was called to be his sonne, and inhery­tour of heauen, vnto the myserable condition of synne, wherby he hath made hym selfe mooste vile bondman vnto the deuyll.

But here ye must vnderstand, that the satisfa­ction (whiche is here spoken of) is not so to be ta­ken as though the penitent synner coulde worthy­ly merite or deserue remission of sinnes, by any peyn or punishement to be by him suffered, or to make to god any iuste or full recompence, equiualent to the synne, that he hath committed against him, and so to satisfie, which he can neuer do. For that satisfa­ction, [Page] hath onely our sauiour Christe wrought in his glorious passion. But to satisfie (as here is mēt by satisfaction) is to plese god with an hūble low­ly harte, redy to bringe forth the fruites of penance, & to bringe them forth in dede, as in almes, prayer, and fastynge, with all suche meanes, as maye serue for the cutting away of the occasion of synne, as the minister shall thynke good, according to the worde of god, and with suche weping, lamentyng, & way­ling, as do burst out of the hart, with a ful purpose to leade a newe life, and therwith to forgiue al men theyr trespaces, to restore to all men, that he hath vniustly taken or reteyned from them, to recompēce all hurtes and iniuries done by hym, accordyng to his abilitie and power, and as he may, not onely to wyll, but also to do thus, to his neighbour in dede, wherin the neighbour ought to be satisfied.

And hereby appereth, howe god estemeth satis­faction, both to him selfe, and to the neyghbour, af­ter the wyll and power, and not after the equiua­lence of that which is done. For to god no man can so satisfie for sinne. And Christ therfore hath satis­fied for all, by vertue wherof, our satisfaction is accepted and allowed of god, who of his infinite goodnes, and for Christes sake, is satisfied, that is to say, pleased with that littell we do.

Whervpon after this contrition had in harte, confession made with mouth, and satisfaction she­wed and promised, the penitēt may desire to here of the minister, the comfortable wordes of remyssion of synnes. And the minister thervpon, according to [Page] Christes gospell, pronounce the sentence of absolu­tion, vnto the whiche absolution, the penitent must gyue credence, and beleue with a perfite fayth, that his synnes be now forgyuen frely, by the merites of Christes passion, to the whiche forgyuenes, he hath recourse by the sacrament of penance, as he had at the firste entrie vnto Christis religion by the sacra­ment of Baptisme.

It is also to be noted, that confessiō to the priest is in the church profitably commanded to be vsed, and frequented, for many other good causes, & spe­cially for this cause, that they whiche by custome be drowned in synne, & se not the abhomination and fil thines therof, ne remembre the goodnes of god, and want therfore contrition, may by a good gostly fa­ther, be stirred and moued, to deteste & lament their sinne, by declaring vnto thē the word of god in such scriptures, as serue for that purpose, in suche wyse, that not only contrition shal arise in the hart, to the pleasure of god, but also satisfaction ensue, wher­with goddis merciful goodnes shalbe cōtēted. So that the wordes of absolutiō may be effectually pronoūced to the penitēt, of the remissiō of his synnes.

Fynally it is to be remembred, that not withstā dynge this waye before described, is the ordinary meane, for penitent synners, to opteine remission of synnes, & to be reconciled to the fauour of god, yet in case there lacke a minister, to pronounce the wor­des of absolution, or in tyme of necessitie, whan a sinner hath not sufficient leysure or oportunitie to do the workes of penance before declared, if he tru­ly [Page] repent him of his sinful life, and withal his hart, purpose through goddis grace to change & amende the same, he shal vndoubtedly haue pardon and forgyuenes of all his missedoynges. For as saynt Cy­prian sayeth: Euen in the houre of deathe, whan the soule is ready to departe out of the body, the greate mercifull goodnes of god despiseth not penaunce: In so muche that than, neither y^e greatnes of sinne, nor the shortenes of tyme, nor yet the enormitie of lyfe, excludeth from the mercy of god, if there be tru contrition, and an vnfayned chaunge of the harte from synnefull conuersation. The these that han­ged vpon the crosse, asked mercye with a contryte harte, and forthwith was made a citezen of Para­dise, and where as he deserued condemnation & pu­nyshement, this contrite hart, changed his peyn in­to martyrdome, and his bloude into baptisme. yet not withstandyng, no mā ought vpon hope of god­dis mercy, stil to continue in sinfull lyuing. Like as no man wold be sycke in his body, vpon hope to re­couer helth. For such as wyll not forsake theyr wic­kednes, and yet thinke that god wyl forgyue them, be oftentymes, so preuented with the iuste plage of god, that neither they haue time to cōuert, nor grace to receyue the benefitte of forgyuenesse. Therfore scripture saith: Slacke not to conuert and tourne to god. And linger not from day to day. For his angre wyll come sodeynly, & in the time of vengeance, he wyll distroy the. Wherfore imbracyng the mer­cy of god on the one syde, and fearynge the iustyce of god on the other side: Let vs at no time, neyther dispayre [...] [Page] mā ought to reson ouer farre, nor go about to com­passe the will and worke of god, by his weake sense and ymagination: But we muste without further serching giue firme assent and credence, vnto Chri­stis almighty worde, by the whiche heauen & earth were made, & not trouble our wittes, in labouryng to comprehend the power and might of god, but ra­ther (stedfastly giuing fayth to his word) apply our hole wil and affection, to atteine the fruite and pro­fite of this moste holy sacrament, towardes our sal­uation, according to thentent of Christis instituti­on: Who, of his inestimable mercy & loue towardes vs, willing that we shuld haue perfit hope, strēgth, comforte and ioy in him, and that we shuld haue cō ­tinuall remembrance, of his most dere charitie, she­wed towardes vs, in his death and passion, dyd in­stitute this sacrament, as a permanent memorial of his mercy, and the wonderful worke of our redem­ptiō, & a perpetual fode & nourishement for our spi­ritual sustentation, in this dangerous passage and trauaile of this wretched life. It is therfore necessary, that in the vsyng, receiuing, & beholding of this sacramēt, we haue harty remēbrance, of our most louing & dere sauiour Iesu Christe, that is to say, that we thinke effectuously of his most bitter passiō, whiche he being y^e lord of glory suffred for vs. And to be waile our synnes, which were cause of y^e sayd death & passion, callyng mekely for grace and the mercy of god, which most abundantly is obteined, by the vertue & merite of the same passion. And thinking that our lord, which gaue him self in that maner for vs, [Page] wyll not forsake vs, or cast vs awaye, but forgiue vs, if we truely repent, and wyll amende, & become faithfull seruantes to hym, whiche so derely hath bought vs, & paied for vs, neither golde ne yet sil­uer (as sainte Peter saith) but his owne precious bloud. Wherfore, seinge we be so bought,i. Pet. i. we muste know, that we be not our owne, y^t is to say, We may not be at the libertie & wildnes of our owne fleshe, nor we maye not be seruantes to the worlde, nor the deuyl: but we must be seruantes to our lord, & mai­ster Iesu Christ, in all obediēce vnto rightwisenes, & godlines, according to his wil & cōmandementes.

Therfore when so euer we shall receyue or vse this holy sacrament, we must take hede, and haue reuerence to the maiestie therof, and beware that we come not vnworthely thervnto.i. Cor. xi. For as saint Paule saith: He that eateth of that heauēly fode, or drin­keth of the cuppe of our lord vnworthely, that is to say, without due reuerence, faith, repentance, chari­tie, & the feare of god, he eateth & drinketh his own dānation, bicause he putteth no difference, betwene the body of our lord and other meates. And further truly, sense christen men ought to haue remembrāce of god, whensoeuer they go, to theyr bodely meate or drinke, & receiue it not without thanckes giuing vnto god (as saint Paule saith) whether ye eate or drink or whatsoeuer ye do, i. Cor. x. do it in the name of our lord Iesu Christ: how moch more ought all christen men (whan they come to be fed at the table of our lorde, and to receiue this blessed and glorious sacrament) to haue special & entier deuotion, with most thācke­full [Page] remembrance to god, for his goodnes, declared towardes vs, in the benefite of our redemptiō. And therfore amonges other names, this sacrament is called Eucharistia, that is to saye, the sacrament of thankes and blessinge. For as moche, as it setteth before vs, and doth exhibite vnto vs, the very price of our redemtion, and saluation, whiche is the bo­dy of our lorde that suffred and died for vs.

Furthermore here is to be noted, as touching the receyuyng of this sacrament, that although our sauiour Iesus Christ, at the first institution therof in his supper, did minister it vnto his disciples thā present, vnder both the kindes of bread & wine: Yet that fascion & maner of ministring is not so necessary to the receyuer, excepte it be to the priest whan he consecrateth, that without the due obseruation of that waye, man myghte not receyue that blessed sa­crament, to his saluation. For the benefite or hurt that cometh to a christen man by receyuing of this sacrament, standeth not in the fascion or maner of receiuing of it, vnder one or both kindes, but in the worthy or vnworthy receiuing of the same. For he y^t receiueth this sacrament worthely, vnder the one kinde, as vnder the fourme of bread only, receyueth the hole body and bloud of Christe, & as many and great benefites of Christ, as he that receyueth it in both kindes. And therfore if any man shuld teache, that the lay people (which by the ordinance & anci­ent custome of the catholike church haue vsed to re­ceyue this holy sacrament in fourme of bread only) be seduced, & so cause them to thynke, that the hole [Page] body and bloud of Christe were not comprehended in that onely forme of breade, as wel as in both the kyndes, this doctrine ought vtterly to be refused and abiected, as a pestiferous & a diuelyshe schole. For surely scripture teacheth the contrary. And also naturall reason, although it can not comprehende the hole mystery of this sacrament, yet herein it tea­cheth vs agreably with scripture, that the lyuely body can not be without bloude, and so men oughte to be ledde from that fonde opinion (if any suche be) bothe by that faythe and credyte they owe to scrip­ture, and in this poynte also by naturall reason.

Wherfore christen men ought not to grudge at this fourme and maner of receyuyng of this sacramente vnder one kynde, vsed and allowed by the catholike churche, both to auoyde that errour afore rehersed, and also for many other weyghty considerations, concernyng bothe the honour of the sacrament, and the libertie and cōmoditie of the hole churche. And not onely laye men, but also priestes (sauyng whan they consecrate) vse to receyue this sacrament none otherwyse. Let christen men therfore, humbly apply them selfe, to put all erronious fantasies (if any su­che aryse) cleane out of theyr hartes, and satisfye thē selues with this, that whan they receyue this sacra­ment worthely, thoughe it be but in one kynd, they lose no parte of the profite and benefite promised by vertue of the sayde sacrament.

Wherfore consideryng (as is afore rehersed (the dignitie and excellency of this sacrament, we ought with all humblenes of harte and deuotion, to pre­pare [Page] our selues, that we (vsynge accordyngly the same) maye be partakers of suche fruite and grace, as vndoubtedly is offered and gyuen to all suche, as in due maner receyue this sacramente. For they that so doo, be made one with Christe, and dwelle in hym, and he in them, as he sayeth in the .vi. chapter of saynt Iohns gospell, where he speaketh also of this sacrament: This is the breade whiche descended from heauen, that who so euer eateth therof shuld not dye, I am the liuely bread, which haue descended from heauen, if any shall eate of this breade, he shall lyue e­uerlastyngly. And than he declaryng him selfe, what he meaneth by the breade, sayeth, as incontinentely foloweth: And the breade, whiche I shall gyue, is my fleshe, whiche I shall gyue for the lyfe of the worlde. Whiche wordes be moste comfortable, for the per­fyte confirmation and establishment of our faythe in this sacrament: For as muche as they bothe cer­tifie vs, that his very fleshe, bloudde, and bodye, is that meate, whiche we receiue in the sacrament, and that also it preserueth from deathe, and conferreth lyfe to all,Math. ix. whiche duelye receyue it. For seyng it is the very body of our sauiour Christ, whiche is vni­ted and knytte to his godheade in one persone, and by reason therof, hath the very vertue and substance of lyfe in it, it must nedes consequently, by the most holy and blessed participation of the same, giue and cōmunicate lyfe also to them, that worthely receyue it: And it endueth them with grace, strength, & ver­tue, against all temptation, sinne, and death, & doth much ease, and relieue all the troubles dieases and [Page] infirmities of theyr soule. For seynge the woman, which was diseased with the fluxe of bloud (as it is written in the gospell) was healed, by touchyng the hemme of the garment of Christe, through the ver­tue whiche came from hym: Howe muche more shall they fynde remedy of the sickenes & malady of theyr soule, whiche with due reuerece and faythe receyue and eate the blessed body of Christe, and so be made lyuely temples of hym, dwellynge in theym, yea made as one fleshe and body with him? For this he­uenly meate is not tourned into our substaunce, as other corporall meate is, but by the godly operati­on therof, we be tourned towardes the nature of it, that is to saye, of earthely, corruptible, and synfull, we be made heauenly spirituall, and strong agaynst synne, and all wyckednes.

And further it is to be remembred, that as in the receyuyng of this sacrament, we haue moste en­tter communion with Christe: so be we also ioyned by the same, in most perfite vnitie with his churche, and all the mēbres therof. And for that cause amon­ges other, this sacrament was instituted of our sa­uiour Christe, in the fourme of breade, to sygny­fye the vnitie, concorde, and charitie, that is be­tweene Christe oure heade, and hys mysticall body the churche, and euery part and membre therof one with an other. For as bread is made of many gray­nes or cornes, whiche all make but one loofe, soo shulde all true christen people, being many in num­bre, yet be all one in faythe and charitie, as sayncte Paule sayeth, we be one breadde and one bodye, i. Cor. xi. all [Page] that be partakers of one breade, that is of this blessed sacrament.

Fynally it is to be noted, that although Christ at the fyrste institution of this sacrament, dyd con­secrate and giue it to his disciples, at supper, after they had eaten the paschal lambe, partly to declare that the sacramentes and sacrifices of the old lawe, shuld from thensforth ceasse and take an ende, and partly, that by this sacrament, being the last thing that he nexte before his deathe, lefte vnto his disci­ples, the remēbrance of him shuld be the more depe­ly and effectuously imprinted in the hartes of them and of all other, that after shulde receyue the same: Yet (as saint Augustine saith) it was thought good to the apostles and the vniuersall churche, beynge moued with the holy goste, for the more honour of so high a sacrament, and for the more reuerence and deuout receyuynge therof, that it shulde alwayes be receyued of christen people, whā they be fastyng, and before they receyue any bodily sustenāce, except it be in case of syckenes or necessitie.

Wherfore considering the most excellent grace, efficacy, and vertu of this sacrament, it were great­ly to be wyshed and prayed for, that al christen peo­ple, had suche deuotion thervnto, that they wolde gladly dispose and prepare themselues, to the more often worthy receyuynge of the same. But seynge that in these laste dayes,Mat. xxiiii Charitie is waxed colde, and synne doth abound (as Christ sayeth in the go­spell that it shulde) yet if christen men wyll auoyde the great indignation of god, it shall be good for [Page] theym, whan so euer they receyue this sacrament them selues, or be presente, where it is ministred or vsed, as speciallye in the tyme of masse, to behaue them selfe reuerently, in pure deuotion and prayer and not to talke or walke vp and down, or to offend their brethern, by any euyl example of vnreuerence to the saide sacramente: excepte they wyll declare theym selfe to haue smalle regarde to our sauioure CHRIST, there bodyly present, of whiche vnreuerence and contempt may ensue, not onely spiritu­all punishemementes of god, by withdrawyng his grace from suche vngodly persons,i. Cor. xi. but also bodily and opē scourge, as saint Paul sheweth to the Co­rinthians, That for the vnworthy entreatyng and vsynge of this sacramente, many amonges them were weake, sycke, and dyed.

The sacrament of Matrimony.

AS touchynge the sacrament of matrimonye, and the institution therof, you shall vnderstande, that almighty god at the fyrste creation of man, consideryng of his infynite goodnesse and wysedome, howe ne­cessary it was, to couple and conioyne man and wo­man togither in mariage, as well for theyr mutuall aide and comfort, and for the preseruation and con­tinuance of mankynde in lawful succession, as also that the same generation myghte after the falle of mā, be exercised perpetually vnto the worldes end, [Page] without synne and offence towardes god, dyd con­ioine Adam and Eue together in mariage. And thā instituted matrimony, and consecrated and blessed it by his holy word, as appereth in the boke of Ge­nesis, where is also described the vertue and effy­cacye of the same, by these wordes folowyng:

Gene. ii. Nowe this bone is of my bones, and this flesshe is of my flesshe, and therfore the man shall leaue hys father and mother, and adhere and cleaue vnto his wyse, and they shall be two in one flesshe and in one bodye.

By whiche wordes it is mente, that by the vertue & efficacy of matrimony, rightfully and by the aucto­ritie of god contracted, the man and woman which were before two bodyes, be nowe vnyted and made one body, duryng theyr lyues, so that the husbande hath no power of his owne body, to vse the same as hym lyst, and with whom hym lyketh, but it is hys wyues, and with her onely he maye vse the acte of matrimonye. Nor the wyfe hathe any power of her owne body, to vse it as her lyst, or with whom her li­keth, but her body is her husbandes body, and with hym onely may she vse the acte of matrimony. And therfore the sayde two persones, so conioyned, may not after be deuided, for any affection to father or mother, or for any earthely thynge in the worlde, but eche muste adhere and cleaue to other, for as muche as they be nowe two persones in one flesshe and in one body.

Secondely howe that almyghty god, allowing and approuing the sayd institution of matrimony, sanctified and blessed it with his holy worde imme­diately after Noes fludde, sayeng vnto Noe, and [Page] his chyldren in this wyse:Rom. vl. Increase and be ye multi­plyed, and replenyshe the earthe. This institution of matrimonye thus allowed by god, vnto Noe and his chyldren, although it was a sufficient instructiō vnto them, and all theyr posteritie, howe to vse the same in al puritie and clennesse, to goddis pleasure and his contentation: Yet god consideryng the na­turall inclination of man to malyce and synne, dyd afterwarde, further explycate and establysshe the same, by his other lawes wrytten, wherby god pro­hibited, that any matrimony shulde be made in the degrees folowyng, that is to say.

No man shall marry with his mother, hys graundame, his great graundame, and so vpward: neither may he marry with the wyfe his father, his graundfather, or his greate graundefather, and so vpwarde: neyther any man may marry with the sy­ster of his father, or of his mother, his graundefa­ther or his graundmother, and so vpwarde: neyther may any man marry with the wyfe of hym, that is brother to his father, his mother, his graundefa­ther, his graundmother, and so vpwarde. And lyke wyse euery woman is forbidden to marry any man, within any degrees aboue rehersed. It is also fur­ther forbydden, that any man shall marry with hys syster, whether she be his hole syster, or his halfe sy­ster begotten in mariage, or out of mariage: neither may he marry with his brothers wyfe, nor with his wyues syster. Whiche lawes of prohibition in ma­ryage, althoughe they were not, by expresse wor­des of God, declared at the fyrste instytution of [Page] matrimonye, ne also whan the same was allowed after Noes flud, yet god dyd ingraue and imprinte the same lawes in the hart of man, before they were wrytten by Moyses. And forasmuch as the natural lyght and knowledge of man, was not onely by ori­ginall synne, obscured and blynded, but also in the most parte of men, by the increace of synne and ma­lyce, in longe continuaunce and proces of tyme al­moste peryshed and extincte: In so muche that they coulde not perceyue nor iudge, what thynges were of theyr owne nature naught and detestable in the syght of god, ne yet howe farre the naturall hone­stie and reuerence, whiche we owe vnto suche per­sones as be nere of our kynne, or alliance vnto vs, was extended: God therfore wyllyng manne to re­turne from darckenesse, commaunded his prophete Moyses, to promulgate & to declare by his worde vnto the people of Israell, the sayde lawes of pro­hibition of matrimony in certayne degrees of con­sanguinitie and affinitie, as is before mentioned. In the declaration of the whiche lawes of prohibi­tion, Moyses soo tempred his wordes, that it maye euidently appere therby, that not onely the Iewes. but also all other the people of the worlde, were as muche and as streyghtly bounden, to the continual obseruation of the same lawes, as they were to the other morall lawes of the ten commandementes.

Thyrdely / that the coniunction betwene man and woman in matrimony, dothe not onely signifie and represent the perfyte and indissoluble coniun­ction and vnion of the nature of god with the na­ture of man, which was fulfylled, whan the second [Page] person in trinitie, descendyng from his father, dyd take vpon him the very forme and substance of our nature, and so these two natures were vnited and knyt togither in one persone: but also therby is sy­gnified and represented, the societie and coniuncti­on in perfite and indissoluble loue and charitie be­twene Christ and his church, that is to say, the con­gregation of al christen people. And this to be true saynt Paule him selfe affirmeth in the fyst chapy­ter of the epistle vnto the Ephesians. In whiche place the apostle myndynge to proue and perswade, that al women, beyng marryed, oughte to loue, to reuerence, to honour, to obeye, to be subiecte vnto theyr husbandes in all thinges, euen as the church is subiect vnto Christe: and lykewyse that all hus­bandes ought and be bounde to loue theyr wyues, euen as they loue theyr owne selfe and theyr owne bodies, and euen as Christe loueth the churche his espouse: He bringeth in the first institution of ma­trimonye, as it was ordeyned by god in Paradise, and alledgeth the wordes of god as they be before rehersed: vpon whiche wordes the apostle inferreth and saythe. This coniunction of man and woman togither in mariage, wherby they are knytted, vni­ted, and made al one fleshe and one body, Is the sa­crament, that is to saye: a mystery and signification of that great and meruaylous coniunction, whiche is betwene Christe and his churche. For lyke as by vertue and efficacy of the fyrst institution of matri­mony, the husbande and the wyfe be made to be but one body, wherof the husbād is hed: Euen so Christ [Page] doth knytte and vnite, conglutinate and make his churche to be one body with hym, wherof he is the very head. By the whiche wordes of saint Paule, it appereth not onely what is the vertue and efficacy of matrimony, in the vnitinge and incorporatynge of two bodies in one, but also that it dothe signifye this other coniūction, which is betwene Christ and his churche. And that this coniunction betweene Christ and the churche, is the very selfe thing, whi­che is signified and represented by the other coniunction of man and woman in mariage. For thoughe saynt Paule vsed in this place, other argumentes & persuasions, taken of the lawe of nature, to enduce maried ꝑsons, the one to loue the other, saying that men naturally do loue and nourishe their owne bo­dies and their owne flesshe: Yet he vseth this as a reason of great efficacye, to persuade his purpose, that is to say, that all husbandes and wiues ought so to vse them selues, the one to the other, that their matrimony and all their workes and affections in the same, myght and shuld corresponde, and be cō ­formable and like vnto that moste holy thyng, whi­che is signified and represented thereby, that is to say, vnto that spirituall coniunction, whiche is betwene Christ and his espouse the churche. And that therefore especially, the man ought and is bound to loue his wife, and the wyfe to loue and obeye her husbande in all thinges, lest by doinge the contra­ry, they shuld make their matrimony vnlike to the thing that is signified therby.

And thus was matrimony not onely instituted [Page] by god, sanctified by his word, and dignified by his lawes, euen from the beginning of the world: But also Christ him selfe did accept, approue, and allow the same in the newe testament, aswel by his worde, as also by his sundry workes and dedes testifienge the same: In so moch that he being inuited to a cer­tain mariage, made in Cana a towne of Galile,Ioan .i [...]. did vouchesafe, not onely to come thyther, & there to honour the said mariage with his corporall presence, and with the presēce also of his blessed mother and his holy apostles: but there he began also, by tour­nyng of water in to wyne, first to worke myracles, & to manyfeste his glory vnto the worlde.Matt. xix. And after­warde in one other place whan the pharisees came vnto hym, & demanded, whether a man might lau­fully be diuorced from his wife for euery cause:

Christ puttyng the said pharisees in remēbrance of the first institution of matrimony sayd vnto them: Haue you not red, how that god whiche created all thynges in the beginning, did also forme and cre­ate man and woman, & said these wordes: Therfore the man shal leaue his father and mother, and shal adhere and cleaue vnto his wyfe, & they shalbe two in one fleshe & one body? Wherfore vnderstand you (saith he) that sith man & woman conioyned in ma­trimony, be by goddis ordinance but one fleshe and one body, they shuld not afterward be separated or diuorced one from the other. And vnderstande you also that it is not laufull for any man, to separate and diuide those persons a sunder, whiche by god­dis worde and his wyl and power be conioyned to­gither. [Page] And whan the pharisees replying thervnto sayde: Why than dyd Moyses commande vs, to make a lybell of diuorce, and so to departe and se­parate our selues from our wyues? Christe answe­red them and sayd. Moises consydering the harde­nes and obstynacy of your hartes, dyd permyt and suffre you so to do. Howe be it I say vnto you, that it was not so at the beginnynge, that is to say, it is cleane contrary to the godly institution and natu­rall order of the lawes of matrimony, as it was instituted by god at the beginning, that any mā mar­ried, shulde be diuorced from his lawfull wyfe, and be set at libertie to marry. And therfore I say again vnto you, that who so euer doth forsake his laufull wyfe, onles it be for adultery, commytted by her, and mary an other, I say he commytteth adulterye in so doinge, And lykewise what woman soo euer doth forsake her laufull husbande, and marrieth an other, she also committeth adultery, and the man also that marrieth her offendeth in like maner.

These wordes of Christe euydently declare his sentence in the approbation of the instytution of matrimony, made at the beginning of the worlde, and that it is Christes wyll and commaundement, that the people of god shulde folowe and conforme theyr doinges vnto the lawes of matrimonye than made, & shuld obserue the same in such purity & santimony, as it was fyrst ordeyned, without separatiō or diuorce, & that vnder the peyne of damnation.

And here also is one thing specially to be noted that in these wordes of Christe, (That, whiche god [Page] hath conioined, man may not separate) is declared the infinite benignitie and goodnes of god towardes vs, in that he hathe not onely conioyned our fyrste progenitours Adam and Eue togyther in maryage wherby he gaue vnto vs the originall beginnynge of our procreation, but that he dothe also euer syth that tyme, continually assiste man and woman, and worketh with them in this cōiunction of mariage, and is the very authour of all matrimonies, which be laufully made betwene man and woman. And therfore saint Paule saith:Hebr. xiii. Honorabile coniugium in omnibus, & thorus immaculatus, that is to say, Matri­mony is honourable in all, and the bedde vndefiled.

An other thyng also is to be noted, that not only the act and procreation, whiche els of it self were vnlawfull, is by this sacrament made lawfull: but also that the good bryngyng vp of chyldren, borne in matrimony, is so wel accepted of god, that vnto it as vnto other good workes, doone in faythe by grace, is promysed life euerlasting, accordynge to the wordes of saint Paule, where he saith?i. Tim. ii. The wo­man was seduced and blynded by the serpent, and soo synned dayly, but she shalbe saued by procreation and bringing forthe of children: if the same doo perseuere and continue in faith and loue towardes god, and in holynes and temperance in their actes and dedes. And as this is spoken of the woman, so it is also very­fied in the man, doing his duetie lykewyse, as is required of the woman.

Fynally it is to be considered, how in matrimony be cōmēded specially thre good thinges, al which [Page] they that contracte matrimony, ought to remembre and regarde: Fyrst of al, the thing it selfe, whiche is signified therby, whiche as is sayde before, is the hygh, the myghty, and incomprensible worke of god, in the coniunction of Christe and the churche together, wrought by hym to our singular benefite and euerlastynge saluation. And that therfore the man & wyfe ought to liue together in perfite vnitie and concorde, & to loue eche other as their owne bo­dies, and to vse the same in all cleannesse, puritie, and honour,Ephe. v. euen as Christe him selfe loued his es­pouse the churche, and suffered all afflictions and peynes to make her glorious and voyde from all maner of spotte or wrinkle of vncleannesse. Whiche matter saint Paule moste godly declareth in his e­pistle to the Thessaloniās, where he wryteth in this maner. [...] T [...]e. iiii. I pray you brethern, and instantely desyre you, for our lorde Iesu Christis sake, that like as ye haue herde heretofore of vs, howe and in what maner, you shuld go forward, & please god, so ye do procede in the same, and that after suche sorte and maner, that you may contynually profitte and en­creace therin. You remembre, I doubte not, what preceptes and commandementes I haue giuen vn­to you in tymes past, in the name of our lord IESV CHRIST: And now in lyke maner, & in his name also I say agayne vnto you, that the wylle and cō ­maundement of god is, that you shoulde sanctify your selues, that is to saye, that you shulde absteyn from all maner of fornication, and that euery one of you shulde vse and keepe the vesselle of his bo­dye, [Page] in holynesse and honour, and not in desyre of carnall concupiscence, lyke as the Gentyles doo, whiche know not god, and that no man shuld craf­tyly compas and circumuent his brother, to obtein his flesshely lustes: For almighty god taketh ven­geance vpon all suche people, as do committe any of those thinges. Knowe you also, that god hath not called vs to vncleannes and fylthynes of lyfe, but vnto holines and santimonie. And therfore I do ex­horte you all, and in the name of god commaunde you, to eschue all fornication and adultery, all vn­cleannesse and carnall concupiscence, all fylthynes and vnpure lyuynge in flesshely lustes of the bo­dy. And I saye further, that who so euer despyseth and breaketh these my commandementes, doth not despise me, but despiseth god: For they be his commaundementes, whose spirite ye haue receyued.

The second good thyng, which ought to be re­membred in the said sacrament, is the faith and mutuall promyse, made betwene the husbande and the wyfe, conioyned in lawful matrimony. wherby and by the vertue of the sayde sacrament, the persons so laufully conioyned, be bound esche one to kepe promyse with the other, according to such trust and cō fydence, as eche had in the other, and expressed by wordes in the same contracte, whiche promise god did assiste and ratifie, and is now partie thervnto: so that the breach of that promyse and faith, is now a high and displeasant offence vnto almighty god, lyke as the obseruation and keping therof, is in the syght of god, pleasant, acceptable, and meritorious [Page] and the knotte also and bonde of matrimony, con­tracted betwene the sayde persons, is made therby to be indissoluble. Trouthe it is, that if in any mariage, it may appere, and be duly proued, that there is suche insufficient impediment, by the lawes of god, or by the lawes of the realme, that the same matrymony was at the beginning vnlauful, & of none effect: in that case, the church may and ought, to di­uorce the same persons so vnlaufully contracted, & declare, that suche matrimony is vnlauful, and the bonde therof, to be of no strengthe or efficacie, by­cause is was neuer good from the beginninge. Notwithstandyng, in mariages laufully made, and ac­cordyng to the ordinance of matrimonye, prescribed by god and the lawes of euery realm, the bond ther­of can not be dissolued, durynge the liues of the parties, betwene whom such matrimony is made.

The thirde good thyng to be consydered and obserued in matrimony, is the child that cometh of maryage, and the good and vertuous education and bringynge vp of the same. Whervnto all mar­ried men & women ought to haue a speciall regard, and to folowe therin the example of Thoby,Tobi. iiii. which taught his sonne from his infancie, to loue & dread god, & to flee & absteine from all maner of sinne, for goddis sake. For surely if the fathers and mothers be negligent in good bringing vp of their children in their youth, and suffer them to fal in to folies and synne, in defaut of due correction and chastisement of them for the same: no doubte they shal aunswere vnto god for it, as it appereth by the greate stroke and [Page] punyshement of god,i. Reg. ii. &. iiii. whan he dyd sodaynly strike Ely vnto death, bicause that he knowinge his chil­dren to do amisse, dyd not punishe them therfore.

And therfore let all parentes emply theyr dili­gence and busy cure, to educate and instructe their children, by al meanes in vertue & goodnes, & to re­strain them from vices, by cōuenient discipline and castigation, according to the saying of the wise mā: Withdraw not thy iust discipline frō thy child, for if thou do so, he wyll fall into sundry inconueniences,Pro. xx [...]. and so finally shalbe lost & vndone. Wherfore spare not to chastise thy childe with the rodde, and so do­ing, thou shalt delyuer his soule from hell. And cō ­cerninge the childes duetie towardes the father, it shalbe declared hereafter in the commandementes.

The sacrament of Orders.

AS concerning the sacrament of Orders, tt is to be vnderstād, that order is a gift or grace of mynistra­tion in Christis church, giuen of god to christen men, by the consecration & imposition of the bishops handes vpon them, and this sacrament was conferred and gyuen at the be­gynnyng by the apostles, as it appereth in the epi­stle of saint Paule to Timothe, whom he had orde­red and consecrate prieste, where he saythe thus:ii. Tim. i. I do exhorte the, that thou do styrre vp the grace of god, the whiche is gyuen the by the imposition of my han­des. And in an other place he doth monish the same [Page] Timothe, and put hym in remēbrance of the rome & ministery, that he was called vnto in these wordes: Do not neglect the grace, i. Tim. iiii. whiche thou hast in the, and the whiche is gyuen the through prophecy, and with imposition of handes, by the authoritie of priesthode. Wherby it appereth, that saint Paul did consecrate and order priestes and bishops by the imposition of his handes. And as the apostles them selues, in the beginninge of the churche, dyd order priestes and byshops: So they appointed and wylled the other byshops, after them, to do the lyke, as saynt Paule manifestly sheweth in his epistle to Tite, sayinge thus:i Tim. v. For this cause I lefte the Crete, that thou shuldest ordeyne priestes in euery citie, according as I haue appointed the. T [...]. i. And to Timothe he saythe: Se that thou be not hasty, to put thy handes vpon any mā

And here is to be noted, that althoughe this forme before declared, is to be obserued in gyuyng orders: yet there is no certaine rule prescribed or li­mitted, by the word of god, for the nomination, ele­ction, presentation, or appointing of any such eccle­siasticall ministers: But the same is holy left vnto the positiue lawes and ordinances of euery christē region, proiuded and made, or to be made in that behalfe, with the assent of the prince and ruler. And as concernyng the office and duetie of the sayde ec­clesiasticall mynisters, the same consysteth in true preachynge and teachyng the word of god vnto the people, in dispensyng and ministring the sacramen­tes of Christe, in consecratynge and offerynge the blessed body and bloud of Christe in the sacrament [Page] of the aulter, in losynge and assoylyng from synne, suche persons as be sory and truly penitent for the same, and excommunicatynge suche as be gyltie in manyfest crimes, and wyll not be refourmed other­wise, and finally in praying for the hole churche of Christ, and specyally for the flocke committed vnto them. And althoughe the office and minysterye of priestes and byshoppes, stande chiefly in these thinges before rehersed: yet neither they nor any of them may exercise and execute any of the same offices, but with such sort & such limitation as the ordinances & lawes of euery christē realme, do permit and suffre.

And bycause it is not mete, that this so charge­able a cure, shuld be committed to euery man, that peraduenture, ambiciously wolde desyre it: Ther­fore saynt Paule dothe dilygently set out to his di­sciples Timothe and Tite, the conuersation, lear­nyng, conditions, and qualities of them that shuld be admitted to the mynistery of priesthode,i. Tim. iii. & Tit. i. writyng in this maner: A bishop or a priest ought to be blame­lesse, as the stewarde of god, not wilfull, not angry, no drunkarde, no fyghter, not gredy of fylthy lucre, but giuen to hospitalitie, liberal, discrete, sobre, rightuous, deuout, temperate, and continent, and such one as hol­deth the true worde of doctrine, that he may be able to exhort with bolsom lerning, and to reproue them that saye against it. Thus we haue shortly touched fyrst, the ordrynge of priestes and bishoppes: Secondly, their ministery office and duetie, with the charge & cure belonging thervnto, and finally the qualities and conditions required in the same.

[Page]And for as moche as it is an olde heresie of the Donatistes, condemned in the generall counselles, to thynke that the worde of god, and his sacramen­tes shuld be of no efficacy, strength, or vertue, whā they be ministred by euyll men, it is to be remēbred, that according to the saying of saynt Gregory Na­zianzene: Lyke as there is no differēce betwene the selfe same image or figure of any thyng imprinted with a signet of golde, and a signet made of yron, or of woode, or any other viler mattier: euen so the worde of god, and the sacramentes of god myny­stred by an euyll and noughty man, be of the selfe same vygour, strength, and efficacie, as whan they be ministred by a man of excellent vertu and good­nes. The cause and reason wherof is, for that the priestes and byshops, although in the execution of their office and administration, they do vse and ex­ercise the power and auctoritie of god, committed vnto them: yet they be not the principall causers, nor the sufficient, or of them selues the efficient causers or gyuers of grace, or of any other spirituall gyfte, whiche procedeth and is gyuen of god, by his word and his sacramentes. But god is the on­ly principall, sufficient, and perfite cause of all the efficacy of his worde, and his sacramentes, and by his only power, grace, and benefites it is, that we receyue the holy goste, and his gracis, by the office and administration of the said priestes and byshop­pes, and the sayde priestes and bysshoppes be but onely as officers, to execute and minister with their handes and tongues, the outwarde and corporall [Page] thynges, wherein god worketh and gyueth grace inwarde, accordynge to his pacte and couenaunt, made with and to his espouse, the church. And this also Chrisostome affirmeth the .lxxxv. homily vpon saynt Iohn, where he sayth in this maner: What speake I of priestis, I say that neyther aungel nor archangell can giue vs any of these thynges, whi­che be giuen vnto vs of god, but it is the father, the sonne, and the holy goste, whiche is the effectu­all cause of all these thynges, the priest dothe one­ly put to his handes, and his tongue. And in this poynt saynt Ambrose also agreeth, with the sayde sayinges of Chrisostome wrytyng thus. The priest layeth his handes vpon vs, but it is god, that gy­ueth the grace, the priest layeth vpon vs his bese­chynge handes, but god blesseth vs with his mighty hande. The byshoppe consecrateth an other bys­shoppe, but it is god that gyueth the worthynesse. Wherfore we must always thynke and beleue, that the vertue and efficacie of the word of god, and his sacramētes, consisteth and dependeth, in and vpon the commandement, ordinance, power, and aucto­ritie of god onely, and that neyther the merites or worthynes of the ministers, be they neuer of suche excellencie, do gyue them theyr auctoritie, strength, or effycacie, neyther yet the malyce, nor corrupte lyuynge of them, be it neuer so euyll, can frustrate or take away from the sayde worde or sacramentes, their sayd power, authoritie, strength, or vertue.

Moreouer as touchynge the order of deacons we rede in the actes of the Apostles,Act. vi. that they were [Page] [...] [Page] [...] [Page] ordered and instituted by the same apostelles, by prayer and imposition of their handes vpon them. And as for the qualities and vertuous conuersati­on, whiche be required in them, saynte Paule set­teth them out in his epistle to Timothe, in these wordes:l. Tim. iii. Deacons oughte to be chaste, not double tounged, no drunkardes, not gredy of fylthy lucre, hauynge the mystery of faythe in a pure conscience. And their office in the primitiue churche, was part­ly in mynistringe meate and drynke, and other ne­cessaryes, to poore people founde of the churche, partly also in mynystrynge to the bysshoppes and priestes, and in doinge theyr duetie in the churche. And of these two orders onely, that is to saye, prie­stes and deacons, scripture maketh expresse menci­on, and howe they were conferred of the apostels by prayer and imposition of their handes. And to these two, the primitiue churche did adde & conioyn certain other inferiour and lower degrees, as sub­deacons, accolites, exorcistes, with diuerse other, of the whiche mention is made of bothe of the most auncient writers, that we haue in the churche of CHRIST, after the apostelles, and also in diuerse olde counsayles, and namely in the fourthe coun­sayle of Aphrike, in whiche saynte Augustine was present, where as all the kyndes of orders, whiche were than in the churche, be rehersed, and also with what rites and ceremonies, they were cōferred and giuen at that time. And thus by succession from the apostles time hath Order continued in the churche and hath euer bene called and counted for a sacra­ment, [Page] as it may appere by dyuers other aunciente writers, and speciallye by sainte Augustine, where he writeth thus, speakinge bothe of the sacrament of baptisme, and of order: Eyther of them (saythe he) is a sacrament, and eyther of them is gyuen to men, by a certain consecration, the one whan a mā is baptised, and the other, whan he is ordered, and therfore neyther of them both, may be iterate or re­peted in the catholyke churche of Christe.

And where as we haue thus summaryly decla­red, what is the office and ministration, whiche in holy scriptures hath ben committed to bysshoppes and priestes, and in what thinges it consisteth, as is afore rehersed, leste peraduenture it myghte be thoughte to some persones, that suche auctorities, powers, and iurisdictions, as patriarches, pry­mates, archebysshoppes, and metropolitanes, now haue, or heretofore at any time haue had iustly and laufully ouer other byshoppes, were gyuen theym by god in holy scripture. We thynke it expediente and necessarye, that all men shulde be aduertised and taught, that all suche laufull powers and au­thorities of any one bysshoppe ouer an other, were and be gyuen to them, by the consent, ordynaunce, and posytiue lawes of men onely, and not by any ordynaunce of god in holy scripture. And all other power and authoritie, whiche any bysshoppe hath vsed or exercysed ouer an other, whyche hathe not benne gyuen to hym by suche consente and or­dynaunce of menne, (as is aforesayde) is in verye deede noo laufull power, but plaine vsurpation [Page] and tyrannye.

And therfore where as the byshoppe of Rome, hath heretofore claymed & vsurped, to be head and gouernour of all priestes and byshops of the hole catholyke churche of Christe, by the lawes of god: It is euydent, that the same power is vtterly fay­ned and vntrue, and was neyther gyuen to hym by god in his holy scripture, nor allowed by the holy fathers in the auncient generall counsels, nor yet by the consent of the hole catholyke churche. For it is playne, that Christe neuer gaue vnto saint Peter, or to any of the apostels, or theyr successours, any suche vniuersall authoritie ouer all the other. But he set them all indifferently, and in lyke power, di­gnitie, and authoritie, as it dothe euidently appere in all suche places, where any authoritie is gyuen to them by Christe. And also by sainte Paule, in his epistle to the Galathians, where he compareth him selfe to Iames,Gala. ii. Peter, and Iohn̄, whiche were the most notable emonge the apostles, affirminge hym selfe to be equall in authoritie with them.

And as concerning the most auncient and most famouse holy generall counsayles, it is euydent, that they gaue the byshops of Rome, no suche au­thoritie, for in them be dyuerse actes and decres, playnely testifieng the contrary.

As fyrst in the former counsaile of Nece, emonge other, there is one decree, that the patriarches of Alexandria, & Antiochia, shuld haue like power ouer the countreys about those citees, as the byshoppes [Page] of Rome, haue had ouer the coūtreis about Rome.

Also in the counsayle Mileuitane, in which coū sayle saint Augustine was presente, and subscribed to the same, it was decreed, that if any clerke of the countreys of Aphrike, wolde appeale out of Aphri­ca, vnto any bysshoppes beyonde the sea, that suche a one shulde be taken through out al the countreys of Aphrica, as a person excommunicate.

Moreouer in the general counsayle Constan­tinopolitan the fyrste, it was likewyse decreed, that euery cause and controuersy betwene any persons, shulde be determined within the prouinces, where the matters dyd lye, and that by the byshops of the same prouinces. And also that no byshops shuld ex­ercise any power out of his own dioces or prouince. And this was also the mynde of the holy doctour and martyr saint Cypriane, and of the other holye fathers of Aphrica, before the tyme of any generall counsayle.

And for the better and more playne and assured confirmation, that the bishop of Rome hath no su­che vniuersall authoritie, neyther by goddis lawene yet by any ordinances of any ancient catholyke coūsayle: It is to be considered, that in the .vi. great counsayle Carthaginense, the bishop of Rome sente his legates to that counsaile, to alledge and vendicate his vsurped primacy, and by title of the same, to defend and mainteine the receyuing of appeles made vnto hym of causes and controuersies com­menced in Aphrike, bycause the hole counsaile had [Page] by theyr decree, prohibited & forbidden before, al su­che appeles to any toreyn byshop. In the entreting and debatyng of which matter, the bishop of Rome for his title, alleged onely a canon, made (as he pretended) in the firste Nicene counsaile, The bishops of Aphrica denieng any such canon to be made. For triall wherof, messangers were sent to the patriar­ches sees of the orient, to make searche for the hole canons of that counsayle. And finally after longe & diligēt searche, whā the hole canons were brought forthe from thense, there was no such canon emon­ges them, as the byshop of Rome for his sayde title had alledged.

Whervpon two thynges are to be noted, as e­uident by the premisses. Firste that the bishoppe of Rome hath no such primacy, nor any such can chal­lenge by any wordes in scripture: For than the by­shop of Rome wolde at that tyme by his legates haue alleged it, and the great multitude of so many fathers, as were assembled in that Aphrican coun­sayle (of whō saynt Augustine was one) were so wel & profoundly lerned in holy scripture, that no such thynge (if it were there) coulde haue ben hidde vnto them. And also they were soo good and vertuouse, that if they had knowen it there, they than wolde haue made no acte before to the contrary, nor yet at that tyme, so ernestly and extremely refused it.

The seconde thyng to be noted as euident by the premisses is, that the byshops of Rome, haue no suche power giuen them by any auncient generall counsayle. For they at that tyme of this Aphicane [Page] counsayle, wold than haue alleged it, where in dede they alleged none but a pretensed canon of the fyrst Nicene counsayle, which after great trial & searche as is aforesayde, coulde neuer be founde in the au­tentikes. And that chapiter autentique, which of al the canons of that counsayle moste concerneth the bishop of Rome, maketh directly & playnly against the sayde pretensed vniuersal primacy, giuyng (as is saide before) to other patriarches, lyke and equal authoritie in theyr countreys, as bishops of Rome had and vsed than in the countreis about Rome.

Thirdly that the bishops of Rome had no such vniuersall primacy gyuen vnto them by the cōmon cōsent of the hole catholyke church, it wel appereth in that y^e dyuers patriarches & archebysshops haue of ancient tyme refused, to owe vnto them any such subiection, as they by colour of an vniuersal primary chalenged & required ouer them. As the patriar­ches of Constantinople & other of the east, & the ar­chebisshops of Rauenna, Millan, & such other. And also Agatho him selfe being bishop of Rome, longe after the .iiii. fyrst vniuersall counsayles, in his let­ters sent vnto the emperour, concerning a generall counsaile to be holden at Constantinople, playnely declareth and confesseth his primacy to extend one­ly to the byshops of the weste & north parties: And that in suche wise, as it is euident, that at that tyme the bishops of Rome, neither by the wordes of scripture, nor by any decree of ancient generall coūsels, nor by the cōsent of the hole catholyke churche, had any such vniuersall primacy, as he nowe requireth.

[Page]And yf the bysshops of Rome, wyll allege any later counsayles, for their pretensed vniuersall pri­macy, as the counsayles, of Constance, Basill, and Florence: It is manyfest and open, that the coun­sailes of Basill and Constance were in the tyme of scismes, and they which were there deuided in to fa­ctions, after the fauour of their princis, which princis were also deuided, some fauouring the one part of the scisme, some the other. And the great part of the lerned men that were there, were of this later institute religious, and therfore obsequente to the pleasure and wyll of the bishoppes of Rome, and brought vp only in this later scolasticall doctrine, and lytell exercised or lerned in the holy scriptures, or in the olde auncient doctours and writers. And bothe of those counsayles were dyssolued and bro­ken vp, without any perfit ende or conclusion. And sith that tyme, the canons pragmatical of these two counsayles, be no where vsed, nor yet alleged, as to be of effecte, by the authoritie of those counsayles. And as to the counsayle Florentine, ouer and besides, that the greattest parte of lerned men there, were suche, as we spake of before, the consent also in this matter, of the Orientalles and Grecians, that were there, seemed to the hole countreyes that sent them, so farre bothe agaynst scripture, and ge­neral counsayles, and their auncient holy writers, that they forthwith shewed them selues soo moche discōtent with that consent of theyr ambassadours, that they then neyther wold receiue the determina­tion, concerning the vniuersall primacy of the bi­shop [Page] of Rome, neyther sithe that tyme coulde be in­duced to agree to the same.

And thus by all those thinges before rehersed, it plainly appereth, that the bishops of Rome, clai­ming this pretensed vniuersall primacie, do yet not onely without any grounde of holy scripture, and without any consent of the hole catholike churche, but also contrary to the determination and decrees of suche generall counsayles, as the bisshoppes of Rome, these many hundred yeres vnto this day, in theyr creation do solemnely and expressely professe to kepe & obserue. For as it appereth by theyr owne lawes and actes from tyme to tyme, euery bysshop of Rome, whā he is created, doth openly & solemne­ly professe, that he shall inuiolably obserue & kepe all the canons of the fyrst .viii. generall counsailes, amonge the whyche be the canons before rehersed, playnely repugnant and contrary to his sayde pre­tensed vniuersall primacy.

Fynally this beynge manifestly declared and proued, that the byshoppes of Rome, hath not iust­ly and laufully any suche vniuersal power ouer the bysshoppes and clergy, al wyse men may easily perceyue and see, that they maye moche lesse clayme to haue the hole monarchye of the worlde, and such authoritie ouer all princes and kynges, that they may therby depose them from theyr realmes, domi­nions, and seignories, and transferre and gyue the same vnto such persons, as them liketh. Where as the scripture dothe teache and commaunde the contrary, that is to saye: That all christen people [Page] as well priestis and bishops, as all other, shulde be obedient vnto princes and potestates of the world. For the truth is, that god constituted and ordeined the authoritie of christen kynges and princes, to be the most high and supreme, aboue all other powers and officers in this worlde, in the regiment and go­uernemēt of theyr people, and cōmitted vnto them, as vnto the chiefe heades of theyr cōmon wealthes, the cure and ouersight of all the people, which be in theyr realmes, and dominions, without any excep­tion: And to them of right, and by goddis cōmaun­dement, belongeth not only to prohibite vnlawfull violence, to correcte offendours by corporall death or other punishment, to conserue morall honesty a­monge theyr subiectes, accordinge to the lawes of theyr realmes, to defend iustice, & to procure the pu­blike wele & cōmon peace & trāquillitie in outward & earthly thinges: But specially and principally to defende the faith of Christ, and his religion, to con­serue and maintein the true doctrine of Christe, and all suche as be true preachers and setters forth therof, & to abolishe all abuses, heresies, and idolatries, and to punishe with corporal peines, such as of ma­lice be the occasion of the same. And finally to ouer see and cause that the sayd bishops & priestes, do ex­ecute their pastoral office truely & faithfully, & specially in those pointes, which by Christ and his apo­stles, were giuen and committed vnto them: and in case they shall be negligent in any parte therof, or wolde not diligently execute the same, to cause them to redoube and supply theyr lacke. And if they obstinately [Page] withstand theyr princes kynd monition, and wyll not amend theyr faultes, than and in such case to put other in theyr roumes and places. And god hath also cōmanded the sayd bishops & priestes, to obey with all humblenes & reuerence, both kynges and princis, and gouernours, and all theyr lawes not beynge contrary to the lawes of god, what so e­uer they be, and that not onely propter iram, but al­so propter cōscientiā, that is to say, not only for feare of punyshment, but also for discharge of conscience. Wherby it appereth well, that this pretended mo­narchy of the bishop of Rome, is not founded vpon the gospell, but it is repugnant thervnto.

And therfore it apperteyneth to christen kinges and princis, for the discharge of theyr office & dutie towarde god, to endeuour them selues to refourme and reduce the same againe vnto the olde limittes and pristine estate of that power, which was giuen to them by Christe, & vsed in the primitiue churche. For it is out of doubt, that Christis faith was than most firme and pure, & the scriptures of god, were than beste vnderstande, and vertue dyd than moste abounde & excel. And therfore it must nedes folow, that the customes and ordynaunces than vsed and made be more conforme and agreable vnto the true doctrine of Christ and more conducynge vnto the edifieng and benefite of the churche of Christ, than any custome or lawes vsed or made by the bysshop of Rome, or any other addicted to that see and vsurped power, sith that tyme.

And therfore where as the kynges moste royall [Page] maiestie, cōsidering of his most excellent wisedome, not only the notable decay of Christis true and perfite religion, emonges vs, but also the intollerable thraldome, captiuitie, and bondage, with the infynite dangers and preiudices, whyche we his subie­ctes continually susteyned, by reason of that longe vsurped and abused power, whiche the bysshops of Rome were wōt to exercise here in this realme: hath nowe of his most godly disposition, and by the con­sente of his nobles spirituall and temporall, by au­ctoritie of the hole parliament determined, no lon­ger to suffer the byshoppe of Rome, to exercyse any parte of his vsurped iurisdiction here within this realme, but clerely to delyuer vs from the same, and restore vs agayne vnto our libertie.

Surely we haue great cause, most ioyfully and thankefully to enbrace and accepte the same, consi­deryng that therby no preiudice is done to goddis worde or his ordinaunces. For as we haue shewed and declared before, it was by princes sufferaunce onely, that the bysshoppe of Rome, exercised any su­che iurisdiction within this realme, and not by the authoritie giuen vnto hym by Christe. And as for the bysshop of Rome, he can not pretende hym selfe no more to be greued or iniuried therwith, than any of the kynges officers myght worthily thynke, that the kynges byghnes shulde do him wronge, in case he shulde vppon good cause, remoue hym from his roume and office, and committe it to an other. And as for vs the kynges faythfull subiectes, we shall vndoubtedly receyue and haue thereby syngular [Page] welth and commoditie, as well spiritually to the e­difieng of our soules, as corporally to the increase of our substance and richesse. The which how moch it was impaired & decayed continually, from tyme to time, by the great exactions of the byshoppes of Rome, and suche treasures as wente yerely out of this realme to his coffers, for annates, annuities, and exemptions, pardons, and suche other vnlaw­full exactions, we doubte not, but all men indued with any witte and zeale to the welthe of this our countrey, do right well perceiue and vnderstande, and accordingly with hart and minde, wil not one­ly pray for the kynges highnes and his preseruati­on, by whose occasion this lighte came fyrste vnto vs, but also firmely and constantly stycke to those lawes, wherby we haue so moche ease of wrongfull exactions and abuses, and also our prince & kyng, now enioieth most rightfully his iust title, with re­stitution of his royall and imperiall dignitie and princely gouernance.

The sacrament of Confirmation.

WE reade in holy scrypture / how the apostels, in the beginnyng of the churche, althoughe they dyd certainly knowe and beleue, that al suche as had duely receyued the sa­crament of baptisme, were by vertu and efficacie therof, perfitely regenerated in Christ, perfitely incorporated and made the very members [Page] of his body, and had receyued full remission of their synnes, and were indued with graces and giftes of the holy goste, yet they went vnto the people, after they were baptised, and so by their prayer and impo­sition of theyr handes vppon them, the holy goste was giuen and conferred vnto them. And the sayde people did speake diuerse languages, and prophe­cyed, wherby not onely they, whiche had receyued baptisme and professed Christ, were the better con­firmed and established in Christis religion, & made more constant to confesse the same: But also other whiche were out of the churche, & infideles, mighte the soner be reduced, by suche gifte and miracle frō theyr errours, and be brought in to the right beliefe of Christe and his gospele.

Whervpon the holy fathers of the primitiue church taking occasion, and founding them selues vpon the saide actes and dedes of the apostles, and considering also, that suche as had ones receyued the giftes and benefites of the holy goste, by the sa­crament of baptisme, might and oftentimes dyd in dede, by temptation, frailtie, or otherwise by theyr owne sinne and malice, lose and fall from the same againe: dyd vse and obserue (as it hath ben hither­to by succession of ages continued) that al christen people, shuld after theyr baptisme, be presented to theyr bishops, to the intent that by theyr prayers, and imposition of theyr handes vpon them, & con­signing of them with the holy Chris [...], they shulde be confirmed, that is to say, they shuld receyue su­che gyftes of the holy goste, as wherby they shulde [Page] be so corroborated, and establisshed in the giftes & graces before receyued in baptisme, that they shuld not lyghtly fall againe from the same: but shulde constantly reteyne them, and perseuere therin, and shulde also be made stronger and hardier, as wel to confesse boldly and manfully theyr faith, before all the persecutours of the same, and to resist and fight against theyr gostly ennemies, the world, the deuil, and the fleshe: as also to beare the crosse of Christe, that is, to suffer and susteine paciently all the affli­ctions and aduersities of this worlde, and fynally that they shuld atteyne encreace and abundance of vertues and graces of the holy gost.

And although men ought not to contemne this sacrament, but shuld present theyr children vnto the bishoppe, to receyue at his handes the sacrament of confirmation, yet it is not to be thought, that there is any suche necessitie of confirmation of infantes, but that they being baptised and dieng innocentes before they be confirmed, shall be assured to atteine euerlastinge lyfe and saluation, by the effecte of the sacrament of baptisme receyued.

The sacrament of extreme vnction.

AS towching extreme vncti­on, we must vnderstand, how accor­ding to scripture, and the rule and ordre prescribed by the holy apostle saint Iames, the catholike churche of Christ, hath obserued and miny­stred [Page] this sacrament, to such as haue required it in their sickenes and disease of body, to the entent that by the workinge of god, in ministration therof, the sicke man through prayer of the priest the minister, and suche as assist him, might be releued of his bo­dely disease, and also atteyne pardon and remission of his synnes. For saint Iames saith: If any be sick among you, let him cal for the priestes of the churche, and let them pray ouer him, annointing him with oile, in the name of our lorde, and the prayer of fayth, shall saue the sycke man, and if be be in sinnes, they shall be forgiuen him.

By whiche wordes, like as the vse of the sa­crament is confirmed, and proued, so that the churche may well vse the same, with assurance that god assisteth the ministration therof: So we must also remembre, that although helth of body, which here is prayed for, doth not always folowe, yet we shuld not doubte, but god ordereth mannes praier therin alwaies to the best, as he doth of his infinite good­nes, all other prayers that men make, who in dede knowe not what they shuld aske, ne what is best or moste profitable for them. Wherfore, albeit we be taught to make all our prayers in a most certayne fayth, to atteine our desires, according to the gene­rall promise made by god throughe Christe: Aske and you shall receyue, Mat. vii. whiche promise can not fayle, for goddis worde can not be frustrate, but taketh e­uer effect: Yet may we not trust our owne determi­nation, and our iugement so precisely in our pray­er and requestes, but committing our selues holy [Page] to goddes gouernans, we ought to take, esteme, and iudge, for the beste, what so euer god shal ordre and dispose for vs, althoughe it be contrary to our praier, and desire, whiche must euer haue direction and submission to goddis pleasure,Sap. x [...]. who knoweth our necessities, and can and wyl dispose al thinges swetely and pleasantly, to the atteynyng of euerla­styng comforte, whiche all good men chiefly desire and pray for.

And where as saint Iames speaketh of remissi­on of synne to be obteyned in this sacrament, in as moche as the remission of synne, is a necessary peti­tion to be made of and for all men, considering the frailtie of mannes nature, whiche continually sin­neth, and therfore continually is taught to saye:

Dimitte nobis debita nostra, Lorde forgiue vs our tres­paces: We ought assuredly to truste,Math. vi. that god wor­kynge in the ministration of his sacrament, dothe by the prayer of the minister, and of suche as assiste hym, forgiue those sinnes of the sicke man which by the frailnes of his nature, in sodaine motions and vehement agonies, he doth commyt and fall into.

And yet we ought not therevpon, to conceyue a vaine false hope of the effect of this sacramēt, that liuing in filthy and abhominable sinne, and not ca­ringe to be delyuered from it by true penance, we shulde by the ministration of extreme vnction haue all our sinnes forgiuen: For this sacrament is mi­nistred fruitfully, onely to those, that be membres of Christis churche, and suche as beinge fallen out of the state of grace by deadely sinne, haue bene by [Page] penance restored to the same, which men by this sa­crament, be strengthned and comforted in theyr a­gonye and fight, against the deuil, who in the time of sickenes and vexation of the body, is very busye to assaulte them.

And where it is called thextreme vnction, that is to saye, the last vnction, we muste not so vnder­stande it, as though this sacrament might neuer be mynistred but ones, that is to saye, in extreme peril of death, whan men be without hope of lyfe: for it shuld rather be mynistred, in the entrie of sickenes, and so oftner, whan so euer any greate and peryl­louse sickenes, and maladie shall come to any man. But the fathers of the churche did call it by the said name of extreme vnction, bycause it is the laste, in the respect of the other vnctions, whiche be myni­stred before, in the other sacramentes, of baptisme, confirmation, & ordre, in whiche sacramentes chri­sten men be also annointed.

And for as moche, as the sacrament of the aul­tare, (beinge duely receyued) is the very spirituall foode, and the very sustentation, comforte, and pre­seruation of all christen men, in all dangerous pas­sages and aduentures: therfore it is expedient, that the sayd sacrament of the aultare, shuld be receiued after this auodinge done, in the tyme of syckenes. For surely the receyuyng of the body of our sauiour Iesu Christe, is the very consummation, not onely of this, but also of all other sacramentes.