lambe is sprinckled vpon both the postes of our doore when it is receiued not onelye wyth the mouth of the body for redemption but also with the mouth of the hearte for imitation Whyche bloude is not nowe shedde vpon the handes and coates of the souldiours that crucifyed him but is powred into the mouthes of the faithfull that receyue hym And this newe doctryne was not knowen to the worlde tyll our Sauiour Christe taught it hymselfe in his ghospell For the olde lawe dyd forbydde the eatinge and drinkinge of bloude with theyr mouthes and the newe law dothe commaunde it so to be dronken for which cause we that pertayne to the newe lawe do vse often tymes to drinke of this bloud knowynge that except we eate his flesh and drink his bloud we shall not haue lyfe in vs. Wherein wee are called to more dignitye than any of the prophetes of the olde testamente was For Dauid dyd neuer eate of thys bodye nor neuer dranke of this bloude although he beleued in Chryste as well as we or rather better and so was onelye pertaker of them spirituallye by fayth and not corporally by the sacrament as we be See with what great dignity almighty God doth honour our mouthes by which as by certeine gates and doores our sauiour Christ entreth into vs when we communicate and receiue his bodye and so hauing Christ within vs by his fleshe in hym corporally vnited by the sacrament of perfit and natural vnitie we shal likewise be partakers of his propretie which is life euerlasting I wil no more at this time good people occupy you with any longer processe concerninge this most true euidente matter but shall speake of it at other times besechinge you in our lordes name not to wauer in your faythe lyke reedes blowen a syde with euery wind but to stand stedfast in the certein belief of this most holy sacrament whiche is set forth to vs by the mouth of our sauior Christ himself and the sacred bookes of al his holye Euangelistes and is confirmed with the bloud of his martirs with the miracles of God and hys faintes shewed for that purpose with the testymony of all catholyke wryters in euery age and with the aucthoritie and consente of the holle church of Christ throughout the worlde as well in general couÌ„sels assembled in the name of oure Lord Iesus Christ as in euery perticulare prouince and realme which is the piller of trueth the surest staffe to leane vnto for a christen man to holde himselfe stedfaste in trueth so that the mooste manyfeste woorde whyche was spoken by Chrâ—ste oure Lorde vpon this holye Sacrament and the true meaninge of the same woord declared from tyme to tyme by his holye Catholike church deliuereth vs from all ignoraunce what it is and assureth vs that in this most holy sacrament is present by the omnipotent power of god the real and true body and bloude of our sauiour Christ god and man vnder the sensyble formes of bread and wine and is there receyued of the faithfull people not onelye spirituallye by faithe but also corporallye with their mouthes for the attayninge of immortalitie and euerlastinge life both of body and soule the which GOD of his infinite goodnes graunt vs through the merytes of his sonne Iesus Christ and the sanctification of hys holye spirite to whom bee all prayse honour and glorye world without ende Amen ¶ Of the chaunge of the breade and wyne that is to say of Transubstantiation Serm. viii WHat is the substance of thys blessed Sacrament we haue learned good people of oure sauiour Christes owne wordes who the nighte before he suffered at hys laste supper with his disciples toke breade and blessed it and brake it and gaue it to hys dysciples and sayd take and eate this is my body and takinge the chalice he gaue thankes gaue it to them saying drinke al you of this for this is my bloude of the new testament whiche shall bee shed for many for remission of sinnes Upon these wordes of Christe all true christen men ground their fayth concerning this blessed Sacrament and beleue verelye that the inwarde substaunce of this sacrament is the fleshe of oure Sauiour Iesus Christe whyche suffered for oure synnes and that in the chalyce consecrate is the same bloude that dyd runne foorth of Chrystes syde when it was opened with the speere And furthermore vpon the same woordes of Christ the holy churche and all true christen men her members doe grounde their faithe concerninge the chaunge whiche the holye ghoste by his vnspeakable power worketh in this sacrament where tâ—e inwarde substaunce of breade and wyne is chaunged into the substaunce of the bodye and bloude of Chryste the outwarde formes of the saied breade and wyne with the quantitie and qualities of the same still remayninge vnchaunged Whiche maner of chaunge because it is singuler and hathe none like it eyther in nature or otherwise therefore the holy Churche dothe call it by the name of TransubstantiatioÌ„ the whiche woorde was inuented by the holy churche in the greatest generall counsell that euer was which was called the counsell of Lateranense where there were present seuenty Archbyshoppes and foure hundred Bishops and they spake of thys chaunge by that name to thintent that lyke as the holie church of Christ in euery age dyd agree and was of one minde concerninge this chaunge of the bread and wyne euen so they should agre and be of one tong in the vtteringe and speaking of that chaunge that the diuersitie of manye wordes vttereth diuersly in the bokes of learned men should not impayre and bring in doubt the olde knowen trueth reueled to the Churche by the holye ghoste This olde trueth the Churche learneth of Christes owne woordes For where as it was but one thinge or substance which our Sauiour Christ gaue out of his hand to his disciples to eate whiche one thinge he saied plainly was his body which shoulde be geuen for them and in saying so made it so to be by hys almightie word for that cause the holy church beleueth that it is not breade but his very bodye in dede And also where as it appeareth to al a mans senses to be very bread which seÌ„ses be not deceiued so farre as they can skyll of reache vnto which is onely to the outwarde apparaunce and qualities or qualitie not to the inwarde substaunce therefore the holye Churche beleueth that the chaunge which is in the sacramente is made in the inward substauÌ„ce of the bread and not in the outward forme of the breade whiche remayneth as it was for whiche cause the Churche calleth that chaunge Transubstantiation For that bread which our lord reached to his disciples being chaunged in nature and not in forme by the omnipotency of his worde was made flesh And as in the person of Christe hys humanitie was sene and his diuinitie was secret vnsene
lyfe For when our sauioure Christe was dead vpon the crosse and his syde was perced with a speare there came foorth of it water and bloude where vpon he fourmed and buylded his spouse the churche For by the water he geueth to vs oure beynge because by it wee are brought to be christen menne and by the bloude he geueth to vs oure lyfe because by it wee are nouryshed and fedde and preserued to contynue christen men For by eating of him whiche is eternall lyfe we are suâ—e that he geueth to vs the same thynge that he is him selfe whyche is lyfe whiche of our selues we hadde not before It is not geuen to repayre the ruyne and decayes of this temporall lyfe whiche lyke a vapour continueth but a whyle but to repayre the decay of our spirituall lyfe in Chryste and to geue vnto our soules eternall lyfe and to bringe vs thither agayne from whence wee toke oure beginninge Thys decaye of our spirituall lyfe is susteyned by consentinge to sinne and like as he that hath a wounde wyl seke for a medicyne euen so when we are in sinne we may haue thys heauenly and honorable Sacrament for a medicyne I meane not of him that lyeth dead in his soule by deadly sinne for as no man geueth corporall meate to hym that is deade in bodye so this spirituall meate of Christes body and bloude may not bee geuen to hym that is spirituallye deade in hys soule by deadly sinne for than he receiueth it vnworthely to his further iudgemeÌ„t and condemnation being gilty as Iudas was of the bodye and bloode of Christ. Therefore if the wounde of synne be so great that this sacrament can not then be worthely receiued let him then go to penaunce and by that medicine procure himself to be restored to lyfe againe For no doubt of it he receiueth thys blessed sacrament vnwoorthely that receiueth it at that time when he shoulde doo penaunce But if his sinnes be but venial and suche as this mortall and frayle lyfe can not be passed ouer wythout them then let him not forbeare the holsome medicine of this sacrament whiche is profitable to the life and health of the holl man beyng both a medicine to heale infirmities and a sacrifice to purge iniquities And because a man doth dayly offende and so decayeth in his spirituall lyfe therfore ought he often to receiue thys spiritual medicine which is called our daylye breade and therby to recouer that healthe and strengthe he had lost before For as Adam Eue contrary to Gods coÌ„maundement by eating of the fruite of the tree which was forbidden them were made mortall and subiect to death both of bodye and soule euen so euerye Christen man and woman accordyng to Christes commaundement by the worthye eating of the body and blood of Christ who is the true 〈◊〉 and the tree of life is made immortall and hathe a pledge of eternall lyfe both of body and soule And if god preserued the temporall lyfe of the people of Israel forty yeres in wildernes without any bread of sowen corn but with Manna that came from aboue howe much more will God preserue our spirituall lyfe in this worlde with the heauenlye breade of hys own flesh which was made of the blessed virgins pure substance without the sede of maÌ„ For this meate is the streÌ„gth of our soule the synewes of our minde the knot of our trust the foundation of our hope our health our light our lyfe if we depart out of this life armed with the strengthe of this meate we shall ascende to the heauenlye palace of God with great trust and boldnes and as it were apparelled with a cote of golde The figure of this meate which was the blood of the paschall lambe by the vertue of this blood which it figured did purge the synne of the people and saued them from the sword of the angel and if the figure hath such strength and was so soueraigne medicine against deathe what shall we think of the truth which is the health of our soules whereby our soules be washed they be adourned they be kindled they are made clearer then the fyre and brighter than golde For as a man bieth his seruant with gold and also anourneth him with golde lykewise so Christe hathe bought vs with his precious blood and doth anourne vs and apparelleth vs wyth the same blood which is not now sprinkled vpon vs outwardly and washed away againe as the bloode of the sacrifices of the old testament was but it entreth into our soules and maketh them spiritually clene and strong and worketh in them an vnspeakable beutie so that this heauenly foode is a protection and safegarde for vs in al the pilgrimage of this life and a safe conduite for our free passage out of thys wycked worlde and a strong vitale making vs able to endure the painful iorney to the kingdome of heauen And more ouer the worthy receiuer is inwardlye lyghtned and sanctified for as they did crucifie hym and put him to death were darkned and blynded by him so we that worthely receiue him be lightned and oure eyes be opened to knowe hym For the fleshe of Christe to that effect hath marueylous and vnspeakeable vertue as appeared in hys two disciples that knewe hym in the breakyng of the heaueÌ„ly bread And this vertue hath Christes body not in that it is a creature of God and the bodye of man but in that it is the bodye of God vnited to the Godhead of Christ in vnitye of persone and beynge sanctified it selfe by the vertue of Christes diuinitie ioyned to it it is able thereby to worke sanctification in them that worthely receyue it beyng made by the mistical prayer a body not onely holy and sanctified in it selfe but also sanctifyeng them that receyue it with a pure minde And as by drinking of common wyne a mans mynde is refreshed and hys heauynes dryuen awaye so by the eatyng and drynkyng of Christes bodye and bloode in the Sacrament the remembraunce of the olde man and the heauynes that for hys worldlye conuersation synfull life greued a mans hart is put away his godly affection is made dronken with spiritual wisdome and the knowledge of God is indued with gladnes for the remission of his sinnes and is no more combered wyth the cares of the world nor the feare of death Thus haue I declared vnto you certein godly effectes which this heauenlye meate of Christes bodie and blood woorketh inwardlye in the soule of the worthy receiuer which effectes and a great manye mo bee set foorthe at large in the bokes of the holy fathers of the catholik church and as I haue shortlye touched those that perteine to the soule so shall I God wyllyng wyth like shortnes touche those that God worketh by the worthy receiuing of this Sacrament in the bodye of man For as the spirituall disease and
e parties so married to kepe stedfastly that faith and promise whiche they haue made one to an other by which the maÌ„ hath grauÌ„ted the power vse of his body onely to his wife likewise the wife to her husband onely so to auoide adulterie fornicatioÌ„ with any other person during their lyues natural Which promise to kepe is very harde or in a maner impossible withoute the ayd of gods grace geueÌ„ to theÌ„ in this sacrameÌ„t For wher the corrupt nature of maÌ„s flesh his inordinate concupiscence moueth inclineth him to desire other women beside his owne wife yet by the grace of matrimonie his vnlawful desire is restreined so that he maye be content with his owne wyfe alone and auoyde fornication And where as also mans corrupt nature seeketh rather the satisfyinge of his carnall luste than the generatyon of children yet in this sacrament of Matrimony he receiueth grace to know his wife rather for the intent to haue children than to fulfyll his fleshely desyre And also to communicate with her all that chaunce to him good or bad and to brynge vp together theyr chyldren in the religion and feare of God And lykewyse where as a man by his corrupte nature after carnall copulation is wont and disposed to thinke lothsome and partly to abhorre that woman whiche he hathe knowen carnally and so refuseth her and seeketh an other yet in Matrimonye is geuen grace aide not to disdaine the company of hys wife but to remayne with her continually without separation or deuorce Al these singulare graces and aydes almightye God ceaseth not of his mercyful goodnes for his partye to geue and graunte to his faithfull people in this sacrament of Matrimony if they them selues doo not wyllfullye stoppe at the begynning or afterward refuse the same by theyr vngracious life and wicked intent For as God is author and gyuer of all grace and goodnes so he forceth and compelleth no maÌ„ to be or to continue good against his wyll Therfore good people ye may euidentlye perceiue the i nfinite and vnspeakeable clemencye of almightye God oure Sauioure that by suche a sacrament hathe so mercifullye prouided for our carnall concupiscence and desires He knoweth very well how frayle mans flesh is and how ful of corruption and wickednes therefore mercyfully hathe ordeined lawfull Matrimonye to restreine mans vnlawfull desyre for whiche cause maried persones may haue boldnes and quyetenes of a good conscience wherby althoughe they haue by the vse of Matrimony tribulatioÌ„ of the fleshe many waies yet they be certeinlye assured that their matrimonial life honestly begoÌ„ne and vertuously coÌ„tinued hath alwaies the assistauÌ„ce of Gods grace and is blessed of him and therefore profitable and meritorious to the saluation of the parties Wherunto Saint Paul beareth witnes writing thus to Timothy that the wife shall be saued by procreation and bringing forth of children if the same doe continue in faithe and loue towardes God and in holynes and temperance in their deedes Finally euery man and woman ought mooste stedfastlye too beleue that maryage is a good thinge and ordeyned and blessed of almyghtye God and also that it is a better thinge to lyue chastely without maryage to thintent a man or woman might more fully and freely thinke vpoÌ„ suche thynges as be godly and howe to please God and yet to them that haue not vowed chastity either in virginity or widowhed we ought to beleue that it is no sinne to marry and to take an husband or wyfe And that not onely the first maryage is ordeyned of God but also that the seconde and third maryage is graunted as lawfull for the infirmitie of suche as can not otherwyse lyue continentlye but to theym that haue vowed chastitie and continent lyfe to almyghtie God we oughte to thinke that according to the doctrine of Sainte Paule it is dampnable not onely to defile them selues with the deadly sinne of fornication but also to haue a wil to marry a wyfe or to take an husbande because he or shee that so dothe hathe broken and made voyde his fyrste fayth and promyse which by his vowe he made to almighty God Therefore hee that shall well consyder wyth hym selfe the goodnes of thys sacramente as I haue rehersed and the singulare and manyfolde graces whyche God geueth to them that be honestly for a good intent married in our sauiour Christ shall bothe edifye his owne conscience towardes him selfe and increase hys chast loue towardes hys wife and by that laudable state of liuing highly please almighty God toward the atteining of his own saluation which God of hys great mercy graunt to vs by the merytes of his deere sonne our Sauiour Christe to whom with the father and the holy ghost be al honour glory for euermore Amen ¶ Of the maner how to minister and contract Matrimonye Ser. xxviii IT is to be considered good people that although the solemnization of Matrimonye and the benediction of the parties marryed is made and geuen in the face of the Churche by a Priest the publik minister of the churche yet the contract of Matrymonye wherein this Sacrament consisteth may be and is commonly made by the lay man and woman whiche be marryed together And because for lacke of knowledge howe suche contractes oughte to bee duely made and for omittinge of suche thinges as be necessarye to the same it chaunceth oftentimes that the parties chaunge theyr myndes and wyll not keepe that promyse of marryage which seemed to haue passed betwene theym before wherupon commeth and groweth betwene suche persones and theyr frendes great grudge and â—atred and greate sute in the lawe Therefore I intende at thys tyme by Gods grace to declare vnto you whyche bee the verye woordes whereby thys Sacramente of Matrymonye is contracted and to open certayne cases therevppon dependynge too the intente that suche contention as commonlye is wonte to aryse vpon the ignoraunce or not obseruing the same maye the better be auoyded and the parties so contracting maye without scruple or â—uyll conscience for so muche lyue together in Godlye and chaste Matrimonye to the good wyll and pleasure of almighty God First whosoeuer intendeth to take vppon him thys Sacrament of Matrimony hys duetye is not headyly or rashlye and with blynde affection to enter so weyghtye a matter but oughte wyth discretion and deliberation to choose vnto hym or her suche a make and felowe with whom he or she shall verelye beleue and truste to lyue godlye and vertuouslye without breach of the bond of Matrimonie in any case duringe their naturall lyues and to beware that he enter not maryage with any such person as the lawe of God expressed by the instinct of nature in euery maÌ„s harte and the booke of Leuiticus and also the holye and auncient Canons of the Churche doo prohibite and forbydde Which prohibition now extendeth to the fourthe degree of consanguinitie and affinitie and also taketh place
maye bee minister of it and for lacke of theym anye wooman yea the verye moother of the chylde yf case so requyred and for doctryne a litle suffyseth for the fourme of the Sacrament consisteth but in three or foure woordes whiche be soone learned And lyke as chyldren were made giltye of originall sinne and dampnation for an other mannes faulte so they maye be reconciled agayne to God and haue remission of synne in Baptisme by other mennes faythe For whiche cause euery chylde that is Baptysed professeth Christes fayth by the mouthe of the churche which is represented by the godfathers and godmothers and likewise maketh hys couenaunt with God to renounce the deuyll and all his woorkes and vayne pompes And therfore all you that haue bene or shall bee Godfathers and Godmothers by offringe of children to Christ by Baptisme in the name and fayth of the Churche whiche you represente and by aunswering for the children haue made your selues sureties for the same take hede to your charge that when the sayde chyldren shall bee hable to take knowledge ye teache or procure them to bee taughte that fayth and professyon whiche they haue made by you and to bee exhorted dyligentlye to lyue a Godly and vertuous lyfe accordinge to that professyon whiche they haue made in theyr Baptisme by you and to obserue the commaundementes of God and all thinges whyche they haue promysed and vowed by you so that bothe you and they might passe ouer the tyme of thys presente lyfe in the well vsinge of Goddes graces geuen in Baptysme labouringe dayly to continue and to increase the same in the feare and loue of GOD and good workes that at the ende and terme thereof ye maye attayne the crowne of rightousnesse whiche God wyll geue as he hath promised to all them that loue him to whom be al praise honor and glorye for euermore Amen ¶ Of the auncient and Godly Ceremonies pertayning to Baptisme and what is ment and taught by them Ser. iiii IN Baptisme good people besyde the very ministracion of it whyche consisteth in speakinge of a fewe formall wordes ouer the child baptysed by the minister of God and in dippinge the same chylde the same tyme in the Element of water or in tyme of neede by powrynge water vppon hym whiche two thinges bee required of necessitye to the true mynystracion of thys Sacrament there be also other Ceremonies vsed whiche be called Sacramentalles and haue bene vsed vniuersally throughoute the holle Churche of Christe from the Apostles time tyll this daye and were ordeyned to bee vsed partely against the power of the deuyll partely for the deuocion and instructyon of vs and them that bee baptised for that cause I thinke it good to declare vnto you at thys time which be those Godly and auncient Ceremonies of baptisme and what is mente and taught by them The first Ceremonye whiche is called Exorcisme is done withoute the Churche doore because the childe that is brought to be baptysed is as yet no parte of Christes catholike Church but the childe of Gods wrath by hys natiuitye conceiued in sinne and is vnder the power of the deuyll tyll he be admytted into the Churche of Christe by baptysme and be made a membre of the same Churche by regeneration and the renuing of the holy spirite for whiche cause the holy Churche vniuersallye and after one maner vseth first of all this exorcisme whiche is an adiuration of the deuyll in the name and power of the holye Trinitie to departe from that creature of God whyche he possessed before whereby the chylde is delyuered from the power of the deuill that stoppeth him all that he can from the Sacrament and the grace of the same and is prepared to be translated and brought into the kyngdome of Christe Here plainely appeareth how the prince of this worlde is cast foorth and how the stronge prince is bounde and hys vessels bereafte from hym and broughte into the possession of the stronger conquerour that hath taken captiue the captiuitie it selfe and hathe geuen giftes to men Lyke as kinge Pharao in Egipt oppressinge the people of Israell with importable woorkes and kepinge them in thraldom and slauerye and not suffringe them to depart from Egipte at the message of God by Moyses and Aaron was sondrye and dyuers wayes plaged by almightye God and yet styll dyd obstinately withstande God tyll he and all his armye was drowned in the read Sea euen so the deuyll kepinge in bondage and thraldome the reasonable creatures of god is continually plaged scourged by these exorcismes and adiuracions in the power and name of God and yet he beyng obstynate in hys malycyous tyrannye dothe not wholly dismysse and suffer the sayd creatures of GOD to departe out of his dominion tyll they come to the water of Baptisme wherof the read Sea was a figure and there is he ouerthrowen and the childe baptised sette at lybertye by the mightie hande of God to serue him al the dayes of his lyfe In this exorcisme there bee vsed dyuers thinges Firste the partye that is baptised geueth his name to Christe eyther by him selfe if hee be of age or by his Godfathers and Godmothers as representing the Churche wherby we be taughte that he renounceth vtterlye the deuill his former possessour and now geueth his name to be taken as a souldiour of Christ and to be from henceforth vnder his dominion and obedience So longe as he remayned in the possessiō of the deuyl he bare no name but as soone as the name of GOD is called vpon ouer him than hee taketh a name and begynneth too bee wrytten in the booke of lyfe Nexte the geuinge of the name the chylde baptysed is marked with the sygne of the crosse in dyuers partes of hys bodye whereby we vnderstande that now he is receyued into the army of Christ and taketh hys souldyours coate and his badge vppon him whiche is the crosse of Christ vnder whiche he professeth to make warre againste the deuyll duringe his lyfe Whiche crosse the deuyll feareth marueylouslye because he was once beaten and ouercommed with that rodde and as God when he plagued the Egiptians woulde not suffer the Aungell to kyll any persone nor yet to enter into the house but to passe by the house where the bloude of the Paschall lambe was sprynkeled vppon bothe the postes of the doore euen so the deuyll that is the destroyinge Aungell dare not come nere to kyll but flyeth from hym that professeth to fyghte vnder the crosse and so in verye dede taketh his crosse vpon him and foloweth Chryste The lyke is shewed in the Prophete Ezechiell howe that all they in the city of Hierusalem that were marked with the letter taff T. in their forehead whyche is the verye sygne and prynte of the crosse were saued and delyuered from the plague and sword of Gods Aungell And this sygne of the crosse is marked vppon the chyldes
rewarde for it sayinge as I sayde before Tell thou thy sinnes firste that thou mayest be iustified And who shall bee ashamed to doo that deede whereby he is made ryghtwyse seing GOD commaundeth vs to confesse oure synnes not to punyshe vs but to pardone vs. For whiche cause leaste a man shoulde feare to bee punished after confessing of hys faulte Dauid saythe Make confession to god because he is good and his mercie is for euermore What profyte shoulde a manne haue if hee shoulde not confesse hys synne Can he keepe it from the knoweledge of God who knoweth the secretes of mannes harte and all thynges before they bee done No no. It is woorse not to confesse the synne than too transgresse the lawe it is woorse too refuse oure conuersion than to contempne Goddes admonition It is woorse not to mitigate Goddes dyspleasure by oure satisfaction than to deserue hys displeasure by oure transgression The Niniuites confessed theyr synnes and lyued The Sodomites neglected confession and perished The Israelites when they synned they were delyuered too theyr enemyes when they confessed theyr sinnes they were deliuered from theyr enemies For lyke as no manne escaped Goddes plague when he synned so euerie manne hadde Goddes pardone when he confessed hys synne Through hope of thys holye Dauid prayeth to GOD that he might be washed more and more because he knewe hys iniquitie and hys synne was alwayes in hys syghte not by delectation to frequent and continue it but by hatred to auoyde and abhorre it The Publicane in the Gospell confessed hys synne and went home iustifyed the proude Pharisie boastynge hys good deedes went home in woorse case Confession is the fruite of humilitie whyche is also the mother of grace for the atteynynge whereof the holye Ghost teacheth vs alwayes to be occupyed in thys kynde of Confession sayinge by the Prophet that the ryghteous man is euer first of all the accuser of hym selfe in the begynnynge of hys woordes Wherefore good people let vs be as diligent in preseruing and encreasyng our treasure in heauen as these worldly Marchauntes be in preseruyng theyr treasure in earthe For it is a common trade of these ryche men least the charges of housholde doo exceede theyr gaynes ▪ ayrelye in the morning as soone as they ryse before they go aboute theyr busynesse to call theyr seruaunt and to aske an accoumpte of theyr expences that they myghte knowe what is euyll spent what well and if they see theyr stocke decaye than to seeke an occasion howe to restorre it agayne Euen so let vs doo in our busynesse let vs call our seruaunt which is our conscience to an accoumpte for oure thoughtes woordes and deedes and searche what is spent for oure profite what for our destruction What woorde is euyll spent in brawlyng raylyng iestyng and slaunder What thoughte hathe prouoked the eye to fornication the harte to malyce the hand to iniurye and myschiefe of oure neyghboure And when oure seruaunt hathe tolde vs euerye thynge then lette vs cease from wastynge anye more of oure heauenlye treasure And seeke by gayne too restore that whyche by neglygence was loste For ydle and noughtie woordes lette vs bringe home and store vp holye prayers for iniurye done to oure neyghbour mercye and almesse for intemperate lyuinge fastinge and abstinencye For yf wee spende oure good treasure styll in waste and restore nothinge that is good againe when we shal be brought to extreme miserye and the time of our marchaundise is paste and gone than shall we seke and finde no helpe no not so muche as one drop of water to quenche the heate of our tonges end The marchātes vse to call their seruauntes to accompte ayrelye in the mornynge but our best time is to call our conscience to accompte in the eueninge When thou goest to bedde and haste no body to trouble the than bringe forth thy accompt booke and serche diligently if any thinge all the day before be done amisse either in worde thought or dede For so the prophet geueth counsell saiynge Be angrie and sinne no more those thinges ye speake in youre hartes be sorye and contrite for them in youre beddes In the day time a man hath many lettes his labours hys offices the care of hys housholde children and familye and other affaires both priuate and publike whiche diuerselye doe greue or occupye a man on the daye time But when he goeth to bedde and no man calleth vppon him nor troubleth hym than let him common with his owne soule and sytte as it were vppon iudgemente vppon him selfe examininge what good he hathe doone all the daye before or what euyll and yf he fynde that he hathe doone good let him humblye geue God thankes whose grace did moue him to it assist him and brought it to that good end But if he fynde that he hath doone euyll lette him cease from the euill deede blame and accuse him selfe with sorowe and compunction beate his owne hearte washe hys bedde wyth teares as Dauid did confesse hys synne to almyghtye God againste him selfe and humblye praye hym of pardone and remission and than vsynge this nightlye lette him peerce and smyte throughe hys soule wyth the feare of God and bee ashamed to come with one faulte twysse before him who by an vnpenitent harte is prouoked to vengeance as by a contryte harte he is bowed to mercye and seeketh occasion by all meanes to shewe mercye to all men This maner of daylye confession watered wyth teares of a mannes owne eyes is throughe the merytes of our Sauiour Christe a sponge to wype awaye the fylthynesse of oure sinnes and a medicyne preseruinge vs from fallinge to synne againe Thus preuentinge hys face in confession wee maye be sure of forgeuenesse For as Salomon sayeth He that hydeth his sinnes shall not prosper but he that confesseth and forsaketh them shall obteyne mercye Feare of hell with hope of mercye woorketh the sorowe of penaunce oute of whyche commeth forth vnfeined confession whiche is a vehement voice in the eares of GOD and perswadeth muche to mercy and remission of sinne to increase in grace and by continuaunce in the same to eternall glorye Whereof God make vs all partakers throughe the merytes of our Lorde Iesus Christ to whom with the Father and the holye ghost be glory and honour now and euer more Amen ¶ Of Confession to a Prieste Ser. xix IN thys Sermon good people I intende by Goddes grace to declare vnto you wherein the Sacrament of penaunce consysteth and what is the matter of it It consisteth in the absolution whiche by a Catholyke Priest is geuen to a penitent synner in the name of God who is the principall iudge and remytter of all sinne And the matter of it is that humble and true confession whiche a penitent sinner maketh to God before a Prieste Gods minister institute for that purpose to remitte or reteyne sinne This Sacrament