they be the substaunce of the holy spirit of god but that they be wrought in oure soules by his motion inspiration spiritual vnction do make that man a spirituall godly man that hath them vseth thē Now for what intent the holy ghost doth geue thē to a man that is confirmed you shal plainly perceiue if ye will consider the maner order of the deuils tentation in vs. There be vii capital vices called deadly sinnes from which as frō seuē welles or fountaynes all other vices corruptions of the soule do spring procede These be the nets and snares that the deuil laieth to intrappe and catche a man in And considring that he is so mighty being the prynce of darknes so malitious neuer ceasinge to deuoure vs and so crafty knowing in what point we are most weake to withstand being practised fro the beginning of the world in such feats he wyll not fayle to intangle vs with these vices his snares except we haue the assistāce ayde of gods holy spirit to helpe vs be vigilāt our selues to take hede to our fete with faith praier put awai his darts And because we be weak of our selfes not able to match and ouercome this our mighty crafty enemy therfore the holy spirit of god our tutour defēdour being of more strēgth thā the deuil is hath armed vs w t seuen other giftes contrary to the deuils seuen snares or dartes hath also bound him that he shal not tēpt vs further than we being thus armed aided be able to withstand And because these his vii gifts be as it wer the sedes of godly liuing sowē in the groūd of our harts he causeth out of thē other seuē vertues to grow wher by a mā is made able not onely to auoyd the seuen snares of the deuill but also is inwardelye beautified inriched made an happy man for which cause these vertues be called beatitudes And in case a mā lose these gifts vertues our sauior Christ hath taught vs a mean to recouer thē again whiche is praier for that euery man is not of that wisedō learning as he can perticulerly in proper termes aske that he nedeth therfore hath he taught vs one forme of praier cōteining seuē petitiōs wherof euery one of thē is directed in order to the asking atteining of one of the foresaid seuē giftes vertues Thus are we euery way on gods part prouided for sufficiētly may easely ouercome the deuil our enemy if we list to take pain fight as our duetie to almighty god regard to our soules health do require And that ye maye the better vnderstand this that I haue spoken in general I shall by gods help for your edyfying declare shortly perticularly how euery vyce is ouercōmed wyth the contrary gift of the holy ghoste And firste to begin at pryde which is the roote and beginning of all synne the mother of death and misery and the verye cause why the deuyll was expelled out of heauen and man out of Paradyse ye maye consyder that the deuyll by pryde laboureth to take god from vs whom we are most bounde to loue and serue and dayly tempteth vs eyther to thynke and esteme that good qualitie which we haue to come of our selfe and not of god or elles that it is not freely geuen but fullye deserued of our party or els to boast our selues to haue that wee haue not or els to despise other and to labor to appeare synguler or els by one meanes or other he prouoketh vs to contemne god not to regard our state and condition By this dart he laboureth to wounde our soules agaynste the whyche the holy ghoste hath armed vs wyth his gift of the feare of god not only with the seruile feare of the paynes of hell whiche is the begynninge of wisedome and goeth away at his comminge by charitie but also with the reuerente chaste feare of gods maiestye and goodnes that remayneth for euer whereby a manne forbeareth to offend God and is careful to please and serue God as the wyse manne counselleth saying Sonne when thou commest to gods seruice stand in feare prepare thy soule to tentatyon This feare of God is the roote and keper of all religion in which except a mā kepe him self stedfaste the house of vertues builded in his soule wil soone decaye and come to ruine And it is geuen vs by the holy ghost as a present remedye against pride as S. Paule saith Noli altū sapere sed time be not proude hye minded but feare For by feare a man is awaked out of the slepe of negligence his cōscience is examined if any fault be done he is made careful for his life present desirous of the life to come Out of this roote of feare springeth the godly floure of humilitye whiche is called pouertie in spirite whereby a man geueth god the glorye of that vertue he is indued withal and is himself content wyth the fruite of the same and is estemed but litle in his owne sight be he neuer so hye in knowledge an◠dignitie and putteth his trust and glory neither in him self his strength his vertues his works or his riches nor yet in no other creature but in his lord God alone and is therfore made moost happy and put in sure hope to attayne Chrystes promise of the kingedome of heauen And if he shal perceiue by his negligence these two giftes of feare and humility to be diminished or decaied in him than let him streight runne to praier and aske them of God in the first peticion of hys Pater noster which is halowed be thy name Wherein he asketh that he maye in al thinges gloryfye gods name by humility and not his owne name by pryde acknowledging al goodnesse to procede from God and labouringe to honor hym by hys good life The second dart of the deuil is enuy for of pryde groweth enuye and as he by pryde robbed man of the loue of god so by enuy he robbeth man of the loue of his neyghbour and alwaies tempteth man to beare gall in hys harte and poyson in his tonge to reioice at the aduersitie of his neighbour and to be sory at his prosperitie to wishe his neighbour euill and to speake euil of him behind his back Against this dart of the deuil the holy ghost hath armed vs with the gift of pity wherby we be armed and instructed to haue compassion of our neighbours aduersity to beare the infirmities of other to wish well to al men for gods cause to procure as much as we can their commodity preferment and with deuout affectiō to honour to do our dueties next god to our parentes to our countrey to our princes to our masters to our children and familye to our neighbors all be they frendes or enemies that is
shall continue in rightwisnes and by the mercyful goodnes of God shall atteyne euerlastinge lyfe through the merites of our Lord Iesus Christ to whō with the father and the holy gost be al honour glory world without ende Amen ¶ Of the Sacrament of Order Serm. xxv TWo thynges good people bee necessary by the saluatiō of mā bothe by grace of this worlde and by glory of the next world The inwarde giftes of faythe charitie and hope and the outwarde Sacramentes of Baptisme Penaunce and the other lyke God that is our Sauiour and the principall cause of our saluation by geuyng vnto vs these inwarde giftes dooeth dispose and prepare the harte of man and maketh it meete to receyue grace and remission of synne and also by the receyuyng of his holy Sacramentes he induceth and bringeth into the hart of man the said grace and remission as it were water throughe a conduite or corporall health by a good and profitable medicine By these two instrumētes almightie God doth forme and make his holye churche and bryngeth vs to the knowledge of God and his sonne Christ that were before in darkenes and the shadowe of death making vs of old men and the heyres of hell and dampnation to bee newe men and the heyres with Christe in the kingdome of heauen And thus when we bee by these instrumentes incorporate and made members of Christes misticall bodye the Churche he doeth also by discipline rule vs his churche and preserueth vs in vnitie and multiplieth his manyfold graces in vs to the atteinyng of euerlastyng lyfe The inward giftes be wrought in vs that be of age by the preachinge of Gods holy woorde for faythe commeth by the hearing of the worde of God whiche faith beyng tryed by pacience in tribulation woorketh hope that neuer fayleth because the charitie of God is poured into oure hartes by the holye ghoste which is geuen vnto vs. And how shall men preache Gods worde except they be sent for the office of preaching may not be of any man vsurped by presumption but oughte to bee faithfullye vsed and practised by Gods commission of them that be for that purpose sent by God and his Churche to conuert or instructe his people For as in the bodye euerye parte or member is not the mouthe so in the churche euerye man may not be a preacher and to thintent that the Gospell of Christe and his holy woorde myghte be purely set forth without corruption and that the ministers of the deuyll transformyng theim selues into the Apostles of Christ as the deuyll theyr father is wonte oftentimes to doo should not deceiue Gods people with euerye wynde of vntrue doctrine Therefore hath Christe geuen vnto his churche not euerye man but certeyne men to be Apostles Prophetes and Preachers who vsing as it were an embassage frō Christe shoulde by his true woorde edifye his Churche and gather his people in vnitie of faith Lykewyse the grace that healeth our soules and preserueth them in rightwisnesse is not ordynarylye gyuen but by the outwarde and sensible ministration of the holye Sacramentes whiche be not alwaies effectuall geuynge that grace they signifie but whē they be in due forme ministred of such persones onely as haue authoritie from God to dooe the same for no man taketh honour to himselfe but he that is called of God as Aaron was What is so excellent as to consecrate the sacramentes of God and what is so pernicious as if he consecrate them that hathe receyued no degree of Priesthoode as appeareth by suche plages as lyghte vpon Dathan and Chore and also vpon kynge Ozias for vsurpinge the office of the Priestes by their owne authoritie vncalled of God thereto For onelye theyr ministration doeth GOD assiste as he hathe promised to whome he hath geuen power to minister the visible Sacramentes Wherefore as the Sacramentes be necessarye to mans saluation so it is necessarye for certeyne menne to be ordeyned and authorysed of God to minister the same Sacramentes faythfully and effectually to mans saluation Lykewyse when Christes Churche by the ministration of hys holye woorde and Sacramentes is gathered and collected oute of all the profane people of the worlde into one bodye to the intente that all confusion and dysorder shoulde be banyshed out of the Churche of God and that it might be by streyte disciplyne ruled and kept in order and all disobedience corrected to the edifying of the same churche as it were a great armie set in good array of battaill by order terrible to their enemies so that hell gates can not preuayle against it Therefore hath oure Sauiour Christ ordeyned in his churche certein men to be rulers and iudges in all causes which perteyne to the saluation of mans soule to whō all other persones of what state so euer they be owe obedience subiection reuerēce and temporall reliefe as to their spiritual gouernours and fathers who take cure and charge of them and shal make an accompt to God of their soules By this litle that I haue nowe sayde ye may learne good people that the publike ministration of the Gospell of Christe standeth in three pointes in the preachyng of Gods worde in the ministration of the holy Sacramentes and in exercisyng of discipline and iurisdiction whiche three shall by Gods promise and the assistaunce of his holye spirite continually bee obserued in the catholike church to the worldes ende for the edifienge and buildyng of the same Churche in grace and vertue and for weedynge out and banyshing of all errour and vngodly liuing And also ye may learne that where no man may vsurpe and take vpon him of his owne authoritte to entermedle or to minister that which perteineth to Chist without sufficient commission from him Therefore hathe Christe ordeyned this Sacrament of Order wherein grace or spirituall power is geuen to certein Christen men by the outwarde signe of imposition of the Bishoppes handes vpon them to exercise effectually the publike ministration of the Churche whereby what so euer they dooe in the Churche according to the institution of Christe and the Church is ratified accepted and allowed of almighty God Of this grace or power geuen in the Sacrament of Order writeth Saynte Paule to Tymothye whome he had ordered and consecrate a Priest saying thus Dooe not neglecte the grace whiche thou hast in thee whiche is geuen to thee throughe prophecie or the inspiration of God by imposition of handes of the order of Priesthoode And also in an other place he exhorteth Timothye to styrre vp the grace of God whiche was geuen to hym by the imposition of his handes And because this spirituall power and authoritie which is geuen to certeyne men for the edifieng of Christes churche is not hollye geuen to euery one of them but to some more to other some lesse by degrees whereby one man as his office and function is greater so is he exalted in dignitie aboue an other
our sinnes that the bytternesse of our penaunce mighte wype awaye the fylthye humour of our corrupt life from our soules The Iewes did eate their lambe standinge hauinge their stafes in their handes and in greate haste ready to flye out of Egipte euen so oughte we to stande in true faythe and good lyfe not to syt or lye in corrupt doctryne or lyuing but to haue the staffe of true hope of eternall ioyes to come in our handes to stay vs in the daūgerous iourney of this worlde that wee neyther faynte for werines nor giue ouer for cowardnes to our gostly enemies knowing that theyr iorney was but from Egipt to Iewry and our iorney is frō the earth to heauen the strong and holsome vittale of whiche iorney is this heauenlye foode of Christes body and bloode And as they were in readynes to departe out of Egipt by and by after the eating of the lambe so ought we cōmyng to this blessed sacrament to haue our liues so vp righte and pure from all synne as thoughe we shoulde euen then depart out of this transitorye worlde For looke in what state of clene lyfe aman wold auenture his soule when he dyeth let him with all diligence prouide and procure that his soule be in the same state when he commeth to communicate By this comparison ye may learne good people howe to proue iudge your selues and so to come worthely to this heauenly foode The next thing is to lerne how to iudge and discerne the body of our Lord whē we come vnto it that is to say we may not vndiscretlye negligentlye take it but we oughte to discerne Christes body from other common meates and considering the great dignitie and worthynesse of it we ought to geue honour and reuerēce due to so great a thing as is the flesh and bloode of Christ God and man not the fleshe of man one lye for than it could not geue life but the proper fleshe of Gods sonne vnited to his person in diuinitie and is therfore able to geue lyfe eternall to our mortal bodies For which cause we ought with feare reuerence and a deuoute mynde to come vnto it which beyng the same in substaūce that suffered is also the best wytnesse of Christes paynful passion Wherefore when thou doest go vp to the Aultare to bee fedde wyth thys spirituall and heauenlye meate beholde wyth fayth the most holy body and bloude of thy God honour it maruel at it touch it with thy minde take it with the hand of thy hart and speciallye drynke of it wyth the draughte of the inwarde man No man eateth worthely this flesh but he that first honoureth it with godly honour in the holye Sacrament considering that it is greate synne not to honour it seinge it is the bodye of him that made thee and wyth it redemed thee and shall by it rayse thee oute of dust and ashes for the which thou hopest to receiue heauen and the ioyes that bee therein and to bee associate to his holy angels But wher as in this sacrament there be two thynges conteyned the outwarde fourme of breade which is sene with the eyes of the bodye and the bodye and bloude of Christe whiche is seene onelye with the eyes of the soule which is fayth Therefore let euery man or woman when he seeth this sacrament in the Priestes handes direct the eye of his faythe and hys intent to honour onely that substaūce of Christ God and man whiche he seeth not with hys bodelye eyes but beleueth it moste certeinlye to be there present and let him not fyxe hys thoughte vpon the visible whitenes or roundnesse of the bread which be sensible creatures reserued ther for the vse of this mistery and may in no wise be adowred and worshipped with godlye honour but let him intend to honour the body and blood of Christ and yet not those as onely creatures but as they be vnited to the Godhead and made one person in diuinitie for onelye God is to bee honoured with godlye honoure whiche we doo when we honour Christe God and man present in the blessed Sacrament This honour specially consisteth in oure true and lyuely fayth which we haue of Christe there present which honour we declare outwardly by kneling and other reuerent behauour of our bodies protesting thereby what is our faythe and iudgement concernynge the substaunce of thys most blessed Sacrament and so we truly iudge and discerne our Lordes bodye And for further honour to be geuen vnto it when so euer we receiue it we take it fastinge before all other meates except extreme sicknes or the instant danger of death doo require otherwyse to take it when and as we maye For euer synce the Apostles time it pleased the holy gost that for the honour of so great a Sacrament the body of our Lorde shoulde first enter into the mouthe of a Christen man before all other externall meates For thys maner and custome is obserued vniuersallye througheout the holle worde And for that cause it is decreed by the vniuersall Churche of Christ that this moste honourable Sacrament shoulde bee reserued for the necessitie of theym that be sicke or absent least where as it can not bee duelye consecrate at all tymes and places of a priest not fasting the sicke folkes should die wythoute thys heauenly foode whyche is theyr strengthe and the staye of theyr passage to the next worlde Furthermore at the tyme of the receyuing of this Sacrament we ought to haue our myndes occupyed in remembryng the passion of Christe For by this sacrifice which Christ geueth to vs we know assuredly that he boughte vs wyth no worldly treasure of golde and syluer but wyth this same his moste precious bodye and bloude and by it we are prouoked to remēber alwayes his most hye benefite and therewithall continuallye to render moste humble thankes to him in deuout affection and obedient seruice according to hys good wyll and pleasure Thus receyuing the bodye and bloode of oure Lorde we oughte thankfullye to remember and confesse that oure sauiour Christ hath geuē his body to death and shed his bloude for vs knowyng that we ought agayne rather to suffer our bodyes to be slayne and our bloud to be shed for hym and in defence of hys truthe and edifyeng of his people if the case so required than to forsake or denie him or the truth of his gospell reueled by the holy ghost to the catholike churche By this good people ye knowe how to iudge and discerne the bodye of our Lord and how to behaue your selues when ye come to receyue it Now likewyse know what is your dutye to do after ye haue receiued it Ye ought to keepe and preserue your selues clene from synne rather after than before lest you commit anye thyng that might displease the presence of his maiesty whō ye haue receiued and therby be an occasiō of his
of penaunce for synnes committed after Baptisme is necessary to saluation whyche is ful remission of the same sinnes And it is institute and ordeyned by our sauioure Christe when after hys gloryous resurrection and before he ascended gaue to hys Apostles Pryestes and so to other power to absolue and forgeue synners theyr synnes sayinge to hys Apostles thus Receyue the holy ghoste The synnes of those that you forgeue bee forgeuen and the synnes of those that you reteyne be reteyned that is to saye bee not forgeuen In which wordes our Sauiour Christ gaue power and authority to al priestes both to remitte sinne and also to reteyne synne and ordeyned them to bâ— iudges in his kingdome the Churche to heare and determyne all crymes and offences whyche shall be committed againste hym and his lawes Thys power our Sauiour neuer gaue to Aungelles nor Archaungelles nor to no worldlye Prince but onelye to hys Apostelles and those that haue in hys Churche the order of Pryesthode whyche power is verye greate and excellent as perteyninge to the soule of man and reachinge to heauen where almightye God ratyfyeth aboue what so euer sentence Pryestes shall geue in earthe Thys power no Priest can exercyse worthelye withoute the confession of the synner him selfe whiche is the onelye waye for the prieste to knowe and vnderstand what he oughte to forgeue and what to reteyne and not forgeue except he shoulde blyndelye and rashelye behaue him selfe in so greate an offyce forgeuinge that he knoweth not what For neyther oughte hee to bynde those that be innocente nor to loâ—se those that bee obstinate but accordinge to his office and commission to exercyse the same in bindinge and loosing after that he hath heard the varietie of the sinnes confessed For GOD doth pardon theim onelye that be truelye penitent for their offences and beginne and further purpose to amende theyr lyuinge And because the power of the Priestes is two wayes to forgeue the sinnes of some and to reteyne the synnes of other therefore our sauiour Christe gaue to them the holye ghoste that they might effectuallye execute bothe the functions and also the better discerne the one from the other and also consideringe that Christe in plaine woordeâ— affirmeth that no sinne is remitted before God in heauen whiche is reteyned and not remitted by his ministers the priestes in earth Therfore the holye catholyke Churche of Christ euen from the beginninge thereof vnderstandeth by the sayde woordes of Christe that it is necessarye by Goddes law that euery man and woman whan they haue sinned deadlye shoulde confesse theyr sinnes to a Priest if they may haue one because they can not otherwise obteyne pardone of their sinnes but by a Pryestes absolution sacramenâ—all excepte it be vnpossible for them to haue the same as when the synner woulde confesse and can not speake or can not gette a ghostly father for in suche cases God accepteth a mans good wyll and vnfeyned contrition in steede of the sacramentall confession where the Sacrament is excluded by vrgent necessitie and not by contempte of religion So that the execution of this heauenlye authoritie requireth iudgemente and discretion in the Priest to discerne what is to bee remitted what not seinge euerye sinne in euery man is not to be remytted whereunto is necessarye the knowledge of the faulte whiche can not be had of a man that seeth not the secrettes of an others harte excepte the partye being giltie declare his owne conscience and reuele plainlye hys secret offences for whiche cause the holy Churche teacheth that the same woordes that geue authoritie to Priestes to forgeue or reteine sinne the same also do inioyne and bynde al sinners to confesse their sinnes to Pryestes for the atteyninge of the saied remission Therfore it is to be beleued of all men and women that confession of deadly sinnes is to be made to a prieste by Goddes law as necessary to saluation without the whiche the necessarye Sacrament of penance can not be ministred seinge that it is the matter of the same Sacrament wherby the offendour is both accuser of himself and also witnes against him self and yet may not be his own iudge pardoning him selfe but ought to confesse his faulte not onely priuily to God to whom nothinge is secret but also wythout shame or dysdayne to him whom for that purpose God hathe vouchsafed to make his vicare delegate iudge and to vndergoo hys iudgement and sentence to the intent hys conscience maye be quieted and he fully reconciled to almighty God For men are bounden necessarylye to open their sinnes to theym to whome the dyspensation of Gods mysteries is committed for so we see that our fathers did in their penaunce seinge it is also written in the Gospell that the Iewes confessed their sinnes to Saint Iohn Baptiste and the people of Ephesus to the Apostles of whom they were Baptized Wherefore good people I exhorte you in the name of oure Lorde Iesus Chryste that thys necessary and holesome medycyne of your soules be not lightlye regarded of you but whosoeuer hath his conscience loden with the heauy burden of sinne or wounded with the darte of the Deuils tentation or infected with the poysoned coÌ„tagion of deadly sinne lette him runne without delaye to this present remedy whiche oure Sauiour Chryst hath ordeined offereth to al men lette hym go to the Phisiciane whom god hathe appointed for his soule and hath fully authorysed and instructed what to do to the healynge of the same and lette him humble and submyt him selfe not onely vnder the mightye hande of God but also to a mortall man beinge Goddes vicare and stewarde of hys mysteryes not regardinge the man for the worthynesse of hym selfe but for the dignitie of his place and administration neuer accomptinge him to be vyle whome GOD hathe vouchesafed to make hys vycare And to hym or rather to GOD before hym lette hym open hys wounde shewe hys lepre and humblye confesse hys sinne wherewith he hathe offended almyghtye GOD and wyth an humble and contryte harte require remyssyon of hys synne geuinge full confidence to the wordes of Christe and beleuynge that to be remytted wyth God in heauen whatsoeuer the Priest of what state so euer he be by exercysing of gods commission remitteth to him in earthe knoweinge that God is faythfull and neyther can deceyue nor be deceyued but alwayes assisteth the due ministration of hys Sacrament woorking the same effecte inwardelye in the soule of the true penitent that the woordes of the Pryeste dooe outwardelye to hys eare sygnyfye whiche is remyssion of all hys synnes Lette not shame stoppe this humble confession but let euery man rather bee ashamed to sinne than to confesse hys synne For as the wyse man sayeth there bee two maner of shames one that bringeth to synne an other that bringeth to grace and glorye The good shame is when a man is ashamed that hee dothe or
departing from you and of wythdrawing hys grace froÌ„ your hartes that haue desyre to haue synne whych is the mother of deathe rather to reign in your mortall bodies thaÌ„ to haue Christ and hys heauenly father with the holy ghoste to make theyr habitation ther. As it is more shame for a man to dislodge hys honest gest and thrust him out of doores aâ—ter he hath receiued him into his house than at the first tyme to haue sayde him nay and to haue denied him lodging euen so it is greater damnation to defyle thys our flesh with the fylthines of synne when it hath receyued Christes fleshe and bloude and so to treade vnder foote Gods sonne than to haue absteined and not to haue receyued hym before makynge the last end worse then the first Wherein we be like cursed Absolon that called his brother Amnon to a feast and caused his seruauntes to kyll him there And also wee be lyke to the traytour Iudas that after with Christe in his supper he receiued Christes body at Christes hande gaue place to the deuils suggestion betraied Christ his mayster to the wicked Iewes and we be also like to the Iewes that met Christ coÌ„ming to the citie with vowes of palmes and olyue trees and within fiue daies after cryed Crucifige vpon him and pursued him euen to the death But our duty is to geue as much reuerence to Christ being present and dwellyng with vs as we did when he was commynge to vs and not to take hys precious body and blood in vayne and with out cause but to expresse in our lyues that we imitate and folow his footesteps and so keepe a perpetuall commemoration of him that died for vs and rose againe in that we be now mortified to synne and the world and liuyng to GOD in Christ our Lord. For this sacrament of the Aultare wherin we receiue Christes body bloode doth signifie and teach vs that we should communicate with Christ in his passions and folow that coÌ„uersation in our maners which be shewed in his fleshe and as his bodye in forme of breade is seene to enter into our mouthes so we maye knowe that he also entreth into vs by that conuersation which he vsed in earth to dwel in our hartes by fayth Therefore hee that so remembreth Christes deathe that he accordyng to Christes example doth mortifie his members which be vpoÌ„ earth that is to saye fornication vnclennes noughtye desyres couetousnesse and suche lyke he eateth woorthely Christes body and blood and hath euerlastyng lyfe remayning in him and sufferynge wyth Christe shall raygne with Christ in the glory of hys father with the holy gost world without end Amen ⸫ ¶ Of the sacrifice of the newe Testament which is called the Masse Serm. xii AS Christ our Sauiour hath geuen vnto vs hys moste precious bodye and blood in the Sacrament to be our meate to feede and nouryshe vs to euerlastyng lyfe So hath he geuen good people vnto vs the same hys bodye and bloode to be our daylye Sacrifice for that teynynge of remission of synnes and eternal saluation and as he commaunded vs to take and eate that hys bodye whyche he gaue vs so hath he commaunded vs to offer it to GOD the father in remembraunce of his passion So that the Sacrifice of the Masse whych is the proper Sacrifice of the newe Testament whereupon by Gods helpe I intreate at this tyme is the execution of Christes commaundement in his last supper when he sayd to his disciples Do this in my remembraunce wher in the bread and wyne be consecrate and chaunged and the bodye and bloode of Christe beynge made present there by the almyghtye power of the holye Ghost be offered to God the father by the Churche for the Churche and be receiued of the faythfull people Christ our Lord God who loued vs synners so excedynglye that for oure redemption and saluation abased hym selfe to be made manne and was made obedyent in humblynge hymselfe to the moste paynefull and vyle deathe of the Crosse and for our iustification rose agayne the thyrde daye and ascended to heauen to the glorye of hys father whyche be the wonderfull woorkes of God and therefore mâ—rueylous in oure syght hath also instituted and ordeyned a memory of these merueyles sayeng So often as ye shall doo these thynges ye shal doo them in my remembraunce And when sayd our mercyfull Lorde that woorde verelye euen than when hee gaue the meate of hys bodye to them that feared hym And than in hys last supper did he beyng our most hye Priest fyrst of al offer a Sacrifice to God the father and commaunded the same to be done of the Priestes of hys Churche that occupy hys office in memorie of hym and so taughte the newe oblation of the newe Testament whych oblation the Churche receyuing of the Apostles dothe offer to GOD throughout the holle worlde And for playner vnderstandyng of thys matter good people I praye you call to your remembraunce the summe and grounde of all our faythe which is that we beleue to be saued onelye by the merites of our Sauiour Christe and that he bearing our synnes in his body vpon the Crosse and beyng the innocent Lambe of God wythoute all synne hym selfe shedde hys moste innocent bloud for vs sinners and by the voluntarye Sacrifice of hys owne bodye and bloude made satisfaction for all the synnes of the holle worlde and reconciled the wycked world to the fauour of God agayne Thys bloudye Sacrifice made Christe oure Sauiour vpon the Aultare of hys Crosse but ones and neuer but ones and it is the propitiatorye Sacrifice and a sufficient pryce and raunsome for the synnes of al people from the beginnyng of the worlde to the last ende Al our comfort and ioye is and ought to be in thys Sacrifice and passion of oure Sauioure Christe by whyche onelye we haue and may haue sure hope of saluation All that were saued from the creation of the worlde and the fall of Adam were saued by the vertue of thys Sacrifice and by lyuelye faythe in Christe that was promysed to Adam and Noe and Abraham and the other Patriarches and fathers of the olde testament and all the Sacrifices whych they offered then were but fygures of thys Sacrifice of Christe whereby they dyd protest theyr fayth in Christe to come And lykewyse all we that haue bene iustifyed and saued synce Christes tyme and shall be to the worldes ende obtaine and receyue that redemption remission of synne and saluation by the onelye vertue of the same bloodye Sacrifice of Christe vpon the Crosse. When so euer we be in synne wee resorte to that passion to haue remission when so euer our woorkes be vnsufficient and vnperfite we runne to that passion to haue that supplyed that lacketh in vs when so euer we go aboute to render thankes to God for all his benefites wee can not doo it
and vertue hathe this vertue of penaunce which by the mercye of God remitteth synne openeth Paradise healeth the contrite man maketh gladde the heauye reuoketh a man from destruction restoreth hym to his former good state reneweth his olde honour repayreth all the decayes of vertue maketh hym acceptable and bolde wyth God and doth purchase of God more plentie of grace then he had before Thys vertue is lyke a fruitefull feelde the fruite wherof when an hungrie sinner doth eat he is well refreshed in his soule groweth in credit and truste with God and after remission of his synnes waxeth fatte in good lyfe and speaketh to God after this maner Lord before thee is all my desyre and the mournyng of my harte is not hydde from thee the feare of synne vexeth me the weygâ—t of my conscience oppresseth me in my selfe I haue no hope to lyue nor boldnesse to dye at thy iudgementes I tremble and feare the paynes prepared for the wycked spirites heare me I beseche thee whiles time is and pardon that I feare before I go and shall be no more To sâ—che a penitent harte is remission geuen and lyfe graunted And for better knowledge of penaunce it is to be considered that the doyng of penaunce is three wayes spoken of in holy scripture one is for all kynde of synne before Baptisme For he that is iudge and ruler of hys owne wyll when he commeth to Baptisme he can not beginne a new life except he take repentaunce for hys old and he must haue hope and loue to be made that he was not and hate that he was From thys kinde of penaunce before baptisme onely young chyldren be free whiche as yet can not vse theyr free wyll â–ª and for theyr consecration and remission of originall synne the faythe of the churche which is professed by the Godfathers and mothers as representyng the churche doth profite and suffise and so by the Sacrament of faythe which is Baptisme they are made faythful and members of Christes misticall bodye Of thys penaunce speaketh Saynte Peter saying thus Doo you penaunce and let euerye one of you bee baptised in the name of our Lorde Iesus Christe for the remission of your synnes The second way of doing penaunce is for veniall synne after baptisme and is dayly done or ought to be done throughout a mans holle lyfe so longe as we be in this weake frayle mortall and synful fleshe For which cause we knock vpon our breastes sayenge forgeue vs our trespaces as we forgeue them that trespace agaynste vs. For we requyre not to haue those sinnes forgeuen vs whyche we be sure were forgeuen in baptisme before but those whych throughe our frayltie and sensualitie by litle and litle continually creepe vpon vs whych beynge many if they were all gathered together agaynste vs and we contemned to auoyde them in tyme they would so greue and oppresse vs as one mortall synne For what difference is it to haue a mans shippe drowned at once with one greate surge waue of the sea or to suffer the water to enter into small holes by litle and litle till the shyp by contemning to draw the poompe be ful and so sink and be drowned For the whiche cause we fast do almes and pray wherin wheÌ„ we say forgeue vs as we forgeue we declare that we haue somthing to be forgeuen by which wordes we humble our soules and ceasse not after a certain maner to do dayly penaunce The third way of doyng penaunce is for such deadlye sinnes after baptisme as be prohibited by Gods x. coÌ„maundementes of which the Apostle saith al they that do such shal not posses the kingdome of heaueÌ„ And this penaunce ought to be more greuous and paynfull because the fault is great causing a deadlye wounde in oure soules as adulterie murder or sacrilege But althoughe the wounde bee greate greuous and deadly yet almyghtye GOD as a good Phisitian after the suggestion of synne by the deuil the delectation of the fleshe the consent of oure mynde and freewyll and also the doynge of the synne in deede as thoughe wee hadde lyen in graue stynking foure dayes as Lazarus dydde dothe not so leaue vs but cryeth Lazare veni foras Come foorth O Lazare and by and by miserie gaue place to mercye deathe to life Lazarus commeth foorth and is bounden as men be in confession of theyr synne doynge penaunce Of this speaketh Sainte Paule to the Corinthians saying I am affrayde lest when I shall come againe God doo humble and afflict me amonge you and least I lament and mourne for many of them that haue sinned before and haue not done penaunce for theyr fornication and vnclene life they haue vsed This last kinde of penaunce is that whereof wee speciallye treate vpon at thys tyme and is called by the holye fathers the seconde table or borde after baptisme For all sinners being as it were drowned in the floode of synne by reason of originall sinne that from Adam ouerfloweth all the worlde or els by theyr owne actuall synne which they haue done in theyr owne parsones besyde may be saued and escaped oute of thys floode if they wyll take holde of the fyrste boorde whiche is Baptisme But after the Sacrament of Baptisme if they fall into the waters agayne by deadlye synne there is no remedye to be saued from drowninge and dampnation but onelye penaunce whych is the seconde boorde that God hath ordeined to saue vs by so that who so euer taketh holde of it vnfaynedlye duryng the tyme of thys naturall lyfe no dout of it it wyll by Gods mercyfull grace bring him to the hauen of saluation were his sinnes neuer so great and haynous whereby we maye vnderstande howe necessarye a treasure thys is as beyng the onelye remedye nowe lefte vnto vs to restore vs to the fauour of God which by synne we had lost before Wherefore I doo exhorte euerye man and woman in the name of our Lord Iesus Christ as they tender the health and saluation of theyr soules to be diligent and carefull to vse thys speciall remedye ordeyned of God for remission of synne neyther contempnyng hys iustice nor dispayring of hys mercye whiche twoo bee the lettes of true penaunce and enemyes to the grace of GOD in remission of synne For God is a iuste myghtye and patient Iudge forbearyng and forgeuyng the penitent synner iudgeynge and condempnyng thee obstinate synner As the consideration of hys mercye should speedely prouoke vs to amendement so the feare of hys iuste iudgement shoulde vtterlye take awaye all delayes Wee bee in daunger on bothe sydes bothe by to muche hopinge and by dyspayringe He is deceyued by hopyng that sayth God is good and mercyfull promysinge pardon when so euer we conuert therefore I wyll doo that pleaseth me I wyll geue the brydle to my lustes and satisfye the desires of my minde On the contrarye syde he is deceyued by desperation that falling
not harden your hartes as in the daye of prouocation in the wildernes In that he sayeth this daye he meaneth all the time of our lyfe tyll we come if it so chaunce euen to the extreme age for penaunce is not weyed by length of time but by purenes of affection Haue we not red how the Leuites washed away their moste greuous sinne in the wildernesse not in a great longe continuaunce of tyme but in a lytle short houre of one day The thefe also that hong vpoÌ„ the crosse neded no longe space to enter into Paradise but so muche space suffysed hym as would serue for the speaking of a few woordes so that in a litle moment of tyme obteininge remissioÌ„ of the sinnes of his hole life did enter into Paradise before any of Christes holy Apostles What shall we say of martirs haue we not sene them often tymes in one daye yea some tymes within the space of an houre receiue the crownes of eternall rewarde wee muste therefore begyn onely and set vpon it with a manly courage and firste let vs be moued and angry with that harlot our owne luste that deceiued vs and than let vs turne our holle affection and loue to the exercise of vertue For that is it that God wylleth and requireth of vs. He seketh not that length of time but specially loketh to this if our conuersion be true and pure For whiche cause we often see that manye whiche began laste are by their faithful endeuour made formest It is not so euil to take a fal as it is to lye styl after the fall and not to rise againe and with a certeine pleasure determination of mind to walter styl in sinne at last to cloke and couer his noughty purpose of sinning still vnder the wordes of desperation Againste whom the prophet crieth out with a certeine indignatioÌ„ saying doth not he that falleth aryse againe Or is not he that is turned backeward conuerted againe If thou saye the state of our questioÌ„ is whether any faithful and Christen man if he fal may be restored again To this question I aunswer In this same that we say he fel we graunt that once he stode before he fel. No man saieth that he is fallen that euer did lye and neuer stode Yet let vs bring forth holy scripture concerning this matter if any thing be spoken eyther in parables or in playne sentences What other thinge thinke you is ment by the shepe which going astray from the other nynetie and nyne was afterwarde sought and brought home to the flock vpoÌ„ the shoulders of the shepeherde doth it not plainelye declare bothe the fall and the restitution of a Christen man For that shepe and the other nynetie and nyne were al of one flocke and vnder one pastor It fedde vpon the same pasture dranke the same water was lodged within the same fold that the other wer but it wandred a great way it strayed farre throughe the hylles and harde rockes and many croked wayes of errour yet the good shepeheard dydde not leaue it nor suffred it to perish but seketh it bringeth it home againe Not compellinge it by prickes and beating but bearing it vppon hys owne shoulders And not onelye this parable dothe shewe vnto vs the commoditie of returninge but also that other of the prodigall and ryottous sonne and that was a sonne not a straunger and brother germayn to hym that neuer went from hys father He was a sonne which is reported to haue gone to the furtheste borders of all sinne for he went into a farre countrey farre from god that was the riche man and beyng a noble maÌ„ borne was made worse than a bonde manne or slaue But yet returning home and repentinge hym was receyued into hys former state and restored to his former glory But if he had despayred and consideringe those miseries that chaunced vnto hym had bene ashamed to returne to hys father and had bidden styll in the farre strauÌ„ge countrey he shoulde neuer haue attayned these thinges that he hath but by penury and famine should haue suffred moste miserable and vnhappy death You see nowe howe great profit there is of penaunce and how greate hope there is of conuersion by penaunce The prodygall sonne receiued his former state of glorye by penaunce which his elder brother kept stil by peâ—seuerauÌ„ce Therefore derely beloued hauinge these exaumples of penaunce lette vs not continue in euyll nor dyspayre to bee reconcyled but let vs come agayne to oure Father and drawe nere to almightie GOD. Beleue me he wyll neuer turne his face from hym that turneth to hym yf wee doe not make oure selues straungers to GOD. For GOD hym selfe sayeth I am God that is nere hande and not God a farre of And agayne by an other Prophete Your sinnes sayeth he make distaunce betwene me and you If we therefore take away this wall that is to saye our sinnes that seperate vs from GOD there is nothinge that can let vs to be ioyned to god Wil you that I shewe these thinges not onelye spoken in parables but fulfilled in dedes There was a certaine man amonge the Corinthians as it semed of no small estimation Thys man had committed suche a synne as is not wont to bee done among the heathen And he was one of the number of the faythfull and familiars wyth Christe what than Did Sainte Paule cutte him from the number of them that be in hope of saluation Naye rather when he hadde suffycientlye rebuked the Corynthians for hym wyllynge agayne to declare that there is no wounde no disease whyche geueth not place and is not healed by the playster of penaunce He commaundeth hym to bee delyuered to Sathan to the destructyon of the fleshe that hys spyryte maye bee saued in the daye of our Lorde Iesu Chryste Yet he commaunded thys before he knewe anye thynge of hys penaunce but when he hadde done penaunce he sayeth let this correction and rebuke suffyse which was geuen to him of manye And he addeth more I beseche you confirme your charitie towardes hym leste Sathan haue him in full possession for wee be not ignorant of his craftie subtlenesse Also the holle Church of the Galathians after that it beleued in Christ and had receiued the holy ghost so that in spirite it did many vertues and miracles and hadde suffered muche persecution for the faythe of Chryste after all thys I saye it fell from the fayth and was restored agayne by the good exhortations of the Apostle And that thou maiest knowe that by the holye ghost they did miracles heare howe the Apostle sayeth who than gaue you the spirite and wroughte these miracles amonge you was it of the workes of the lawe or of the hearinge of fayth And agayne that they did suffer muche after they hadde receyued the fayth he declareth in this where he sayeth Haue ye suffred so greate affliction in vaine if it be in vaine
inherite the kyngedome of heauen if we conuerte from synne and continue in grace whiche conuersion God most pacientlye abydeth and most fatherly prouoketh by manye and sondrye wayes whose conception maketh cleane ours whose life instructeth ours whose deathe destroyeth ours whose resurrection is cause and example of ours whose ascension prepareth ours whose spirite helpeth our infirmytie What obdurate vnkindenesse is thys `not to recognise these so great benefites but the more he heapeth precious giftes vppon vs the more to displease him to disobeye him and to encrease our own damnation The better he is to vs the worse to be to our selues so spitefully to abuse his mercye by making it whiche of it selfe is the cause of al our welth saluatioÌ„ to be by our prolonging the cause of our sinne the continuance in the same knowing that the time of this frayle and mortal life is but short and as it were a vapour or smoke appearing for a time and shortly vanishinge awaye and that deathe tarieth not nor manne knoweth not hys ende but as fishes bee taken with the hooke and as birdes be takeÌ„ with the nette euen so men be taken in the euyll tyme when it commeth sodeinly vpon them So that the consideringe of the certeintie of deathe whiche no man can escape and the vncerteintye of the tyme of deathe whiche god hath made vncertaine to man lest he shoulde lyue worse vnder hope of forgeuenesse shoulde bee a greate cause to moue euery man to make hast to amende hys synnefull lyfe For lyke as in the fyrmamente a starre dothe soone ryse and sodeynlye setteth againe and as a sparkle of fyre is soone quencheâ— and putâ—e out euen so endeth a mans life whâ—â— he liueth in this worlde most pleasauntlye and thynketh he shall liue many yeares and dysposeth thinges to be done by long tymes sodeynly is he caughte by deathe and at vnwares the soule taken from the bodye Therefore I praye you coÌ„sider euery man with himself where those men be nowe that not longe agoe were so holly sette vpon the worlde and geuen to satisfye the pleasures of their flesh and priuate willes Nothinge remayneth of them here but ashes and wormes Marke diligentlye what they be and what they haue bene They were men as thou arte they dyd eate drinke laughe and led their lyues in pleasures and went to hell in a moment of tyme here theyr fleshe is commytted to the wormes and theyr soules to the fyre vntill they bothe be knit together agayne and as they were felowes in sinne so to be ioyned in eternal paine What profyted them their vayne glorye their shorte mirth their authoritie of the worlde their pleasure of the fleshe theyr false ryches their greate famylye and their noughtye desires of so great gladnesse what heauynesse doth ensue out of that great wealth and pleasures they fell into great misery and tormentes What so euer happened to theym the same may happen to the beinge a man as they were For thou arte made of earth and doest liue of earth and shall returne into earth when thy last day shall come whiche commeth sodeinly perchaunce shall be to morowe It is certeine that thou shalt dye but vncertein whan howe or where Wherefore seinge deathe dothe alwayes looke for thee if thou be a wise man see that thou looke alwaies for it The iustice of god can not iudge otherwise but as our woorkes deserue For he that loueth the worlde more than God glotonye more than abstinencye lechery more than chastitie shal folow the deuill and go with him into eternall fyre and paine Whiche paines euery wise man wyll feare and so auoyde them lest by contemning of them he fall sodeinly into them Therefore remember the horrible throne of Gods iudgement whiche is compassed about with a burning floude of fyrye flambe where is wepinge and gnashinge of teeth where is outward darkenes the worme of conscience that neuer dyeth and the fyre that neuer is quenched For the fyre here consumeth and wasteth all thynges it receyueth the fyre there what so euer it receyueth once it alwaies tormenteth and reserueth it in continual payne and is therefore called a fyre vnquencheable not onelye for that it is neuer quenched it selfe but also for that it neuer destroyeth and bringeth to nought those it once receyueth The scripture saieth that sinners put on and are clad with incorruption that is to saye not to the honour of lyfe but to the eternitie of paine The violence of thys payne and the power of thys fyre no tonge can expresse For in corruptible thinges there is nothinge like that can be compared to thynges incorruptible whether it bee good or euyll Yet let vs imagyne at least some image of that fyre and paine Remember when a man is inflamed with the vehemente heate of a burnynge ague what anguyshe what torment is bothe in the bodye and soule Nowe of thys temporall payne measure howe greate the paines be whyche that eternall fyre dothe cause which the fyerye floude that runneth before the horryble iudgement seate of Christe dothe ouerflowe with his flambye waues What shall we do there What maye we aunswere There shall nothing be there but gnashing of teeth but houling and weping and late repentaunce wheÌ„ help shall cease and paines increase on euery syde nor there is no coÌ„forte any where no man shal come to our sight but onelye the ministers of paynes and the vggelye faces of the tormentours and that is mooste greuous of all there shall bee no comforte of the ayre and lyghte For rounde aboute the places of paynes shall bee outewarde darknesse and that flambynge fyre which as it hathe the nature not to consume and destroye so it hath not to geue light but it is a dark fyre and a blacke flambe to theym that remayne therein What horrible trembling what resolution and as it were a meltinge of his bodye and bowelles what rentinge of hys fleshe and members what and howe greate affliction is in all sences no speache can expresse There be dyuers and sondry facions of paynes and in euerye man and woman according to the number and greatnes of synnes are multiplied the paines And yf thou woulde saye howe can a body suffice to endure so great paynes whyche knoweth no ende of tyme Consider what chaunceth some tymes in this life and of a lytle coniecture the greate Howe sometymes we see some wasted wyth a longe disease and yet can fynde no ende of their wretched and hatefull lyfe But althoughe the body is sometyme dissolued by death yet the soul is not consumed Wherupon it foloweth that when the bodye likewise shall receiue immortalitie neyther than the soule nor the bodye canne with any paine be vtterly destroyed For in thys present lyfe it can not chaunce that the payne of the body shoulde be bothe vehement and perpetuall but the one geueth place to the other because the frailtye
true contrition and maye bee sure of mercye and bee saued yf they dye in that minde And althoughe a manne is not truelye contryte whan he is sorye onelye for the feare of payne be it corporall paine or euerlastinge paine yet the feare of paine is an introduction prepairinge the waye for true contrition For charitie withoute the whiche no man lyueth in soule by grace is builded vpon feare of Goddes iudgement when a man is glad to be loued of GOD whom he feareth and dare be bolde to loue hym agayne and is afrayde to displease hym whome he loueth althoughe he mighte dooe it withoute punishement For no man commeth to GOD that is not smytten with some feare For whiche cause Saint Iohn Baptiste preparing the way for Chryste and remission of sinne bette into the peoples heades the horrour of their sinnes and the feare of Goddes iudgement And S. Peter in his firste Sermon after that he had broughte the Iewes in feare of Gods anger by declaringe vnto theim howe they had crucifyed and kylled Iesus whom god had made Christ their Lorde and so had smitten their hartes with feare than he taught theim to do penaunce and to take true contricion for their sinnes Thus when a sinner loking vppon gods lawe eyther wrytten in the booke or written in his owne harte whereby he seeth as in a glasse what pleaseth or dyspleaseth almighty God and seeth also by faith that God threatneth damnation and euerlastinge deathe to all synners and than is accused secretlye by his owne conscience that he hath broken that eternal lawe of god not onely in thought but also in dede and perceiueth the vylenesse and greatenesse of his owne synne how often he hath offended and into what misery he hath brought himself and of what great graces and ioyes he hath depriued him selfe thereby beyng than separate from the spiritual communion of Christes churche and giltie of eternall dampnation than yf there be any sparkle of grace left in that man if he be not obdurate and cleane forsaken of God he will begin to feare and tremble which feare wyll breake the hardnesse of his harte and prepare the waye for wisedome and grace to enter in Without the which feare no man can receyue remission of synnes and bee made ryghtewyse Which feare of hell is not in charitie but prepareth a place for charitie and as charitie encreaseth in a mans harte so it decreaseth tyl perfyte charitie possesse the holle After this feare a synner begynneth to hate and abhorre hys synne whereby he was brought into so great daunger and miserye and so procedeth to lament and be sory for his offences And as in the doyng of hys sinnes there were twoo thinges the noughtye dede and the carnall pleasure that was ioyned with the same so in the forsaking of his sinnes there must be two thinges ceasing froÌ„ the dede and sorow for the sinne past For so the Prophet cryeth Quiescite peruerse agere Cease to do euil He that continueth styll in his noughtye doyng is farre from al kinde of true penaunce For how can he turne to God that is not turned from his synne nor he can not be sorye that stil is doing the thing for the which he is sorye And it is to be vnderstand that this sorow of Contrition is inwarde in the harte and not fained onelye pretended in the outward behauiour Which the verye woorde Contrition dothe signifye For that is called contrite that is brused and beaten into small peeces or powder euen so when the hardnesse of a mans harte is mollified wyth sorowe and teares for that he hath by sinne displeased God than is his hart contrite An hard harte is that whiche is not cutte with compunction nor made softe with pitie nor moued with prayers nor yeldeth to threatninges but is vnkynde after benefites wythoute shame of dishonestie without feare of perill geuyng no place to any good motion but withstandyng by continuaunce in will to sinne Euen so on the other syde a mans harte is contrite when it is cutte with compunction mollified with pitie and deuotion moued with prayers and exhortation is affraide by threatninges allured by kindnes ashamed of dishonesty geuing place to Gods inspiration puttinge awaye the wyll and loue to sinne abhorring his former filthye liuing dyspleasing hymselfe and lamentyng for the same and with sure trust of Gods mercy submytting himselfe hollye in all poyntes to obeye hys wyll and commaundement An harte after thys sorte contrite and humbled GOD wyll neuer dispise nor reiecte but accepte it as a sweete Sacrifice of the whyche the Prophet sayde Be ye turned vnto me in all your harte in fasting in weeping and lamentynge cutte your hartes and not your garmentes And our Sauiour saith Blessed be they that mourne for they shall receyue comforte Whyche mourning is not from the lyppes outwarde to say or pretende them selues to be sorye but to declare it outwardlye in deede as muche as they can by weeping and lamenting And thys Contrition is the Crosse of Christ which euerie Christen man and woman that foloweth Christe in this worlde beareth voluntarilye vpon his owne backe and so sheweth the vertue of Christes crosse in his owne flesh euer carying about the mortification of Iesus Christ in his body that the life of Iesus may be shewed in his body And because we must turne to God with oure holle harte the quantitie and greatnes of this sorow is to be measured by the quantitie of our crimes so that he which hath synned muche doo lament muche that his penaunce be found no lesse than his crime And the more that he dothe humble hymselfe by sorowe the more shall he be exalted to grace the more abiecte he is in hys owne syghte the more accepte in the sight of God Therefore oure Sauiour Christe forgaue Sainte Peter his sinne by and by because he wept bitterly and dyd not increase hys fault by driuing of his amendement For a true penitent looseth not tyme. For the tyme paste he redeemeth agayne whyles that he calleth to remembraunce all his yeares past in the bitternesse of his soule The present tyme he dothe fullye possesse by sorowe and exercise of that vertue whyche is contrarye â—o that he offended in The tyme to come he looseth not by constantlye endeuouring himself to performe that good purpose of sinning no more which he hath godly begonne Remembring the sayinges of the Apostle while we haue time let vs do good And he that continueth to the laste ende shall be saued For except a sinner determine surely wyth hymselfe in his minde to leaue and forsake all synne and intende neuer to do any agayne but to kepe Gods commaundementes iustly from that time forwarde he shall not obtayne forgiuenesse of his sinnes at Gods hande nor his contrition is not perfite and profitable vnto him Wherefore it is to be feared that manye yea and all those
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
hathe synned and althoughe no other creature were pryuye to it yet he wyth reuerence feareth the sighte of GOD that alwaies seeth hym This kinde of shame dryueth away confusion and reproche and woorketh grace and glorye in that eyther he dothe forbeare to synne or elles by penaunce punysheth and by confession banisheth his sinne committed where as his glory is the witnesse of his owne conscience The noughtye shame is whan a man is ashamed to confesse hys faulte this kynde of shame dryueth awaye grace and glorye and woorketh eternall confusion whiche lyke a locke or barre stoppeth the doore of hys mouthe and wyll not lette the poyson of the harte to be caste oute tyll the soule be deade and drowned in the botome of sinne Wherefore this is certeyne and sure he that for shame contemneth and refuseth to confesse hys synnes here where remedye may easely and presentlye be had He shall be compelled to confesse theym there where greatest shame shall be in the presence of Chryste hys Aungels and the hoole world â–ª and endlesse paine shall insue Thys is the subtyl crafte of oure ghostly enemye the deuyll Who vseth this noughty shame as an instrument of all myschiefe in that he perswadeth a man to caste awaye shame and to bee impudent and carelesse of hys lyuinge and so to feare neyther GOD nor man but boldeye to synne and impudentlye to boaste and defend the same And on the other syde whan the same synner is smytten with the feare of hell and is compuncte in harte and by Goddes grace moued to holesome penaunce and confessyon than the deuyll vseth the same instrument agayne restoringe that he toke away before that is to say shame not to sinne but to confesse his sinne and so kepeth hym styll faste bounden and locked in the cheines of mortal sinne that the keyes of heauen committed by Christe in Saynte Peter to the Churche of God can not open that locke and loose the prysoner because shame kepeth hym from confession without the which the keyes caÌ„ not be vsed to the deliuerye of the prysoner By thys we maye vnderstande that the confessyon of synnes is the wytnes of a conscience that feareth GOD for he that feareth the iudgement of God is not ashamed to confesse his synne and he that is ashamed feareth not For perfyt feare looseth all shame the sufferinge and auoydinge whereof is a certaine paine and punishement for the sinne bycause by thys meanes the pryde of a sinners harte which God resisteth is broken and pulled downe and by humilitie is made mete to receiue the grace of God And also that perniciouse securitie whiche a sinner regardeth not so longe as he hath glorye in him selfe and pleasure in his carnall lyuinge is by knelinge downe and submittinge him selfe to Goddes minister taken awaye whyles that he layinge hys owne lyfe wyth all the abhomination thereof before hys owne eyes learneth to know him selfe and howe vyle he hath made him selfe in the sighte of God and is so affected as he woulde wyshe to bee yf he were euen than at poynte to departe oute of thys worlde whiche is a brydle and a great stay for hym to refreyne from synne and to auoyde the same in time to come â–ª For whiche cause let euery man confesse hys owne sinne whyles he is yette lyuynge and remayninge in thys worlde whyles his confession maye be admitted and satysfaction and remission whyche is geuen here by the Prieste is accepted before God If any infection of deadly sinne or infidelitie hath entred into his hart let hym not bee ashamed to confesse it to hym that hath cure and charge of his soule to the intenâ—e it might be cured by the woorde of GOD and holsome counsell so that by perfit faith and good woorkes he mighte escape the paines of eternall fyre and come to the reward of eternal life But yf he that is stynged with the serpent the Deuil holde hys peace and wyll not do penaunce and confesse his wounde to hys brother and mayster that hathe cure vpon him than can his mayster that hath a tonge to heale him profitte hym nothinge for how can the surgion minister an apte and holesome medycine yf the sicke man wyll not open and shewe hys wounde vnto him For the same waye is obserued in the confession of synnes which is vsed in the woundes of a mans bodye Lyke as the soores of the bodye bee not opened to euerye one but to suche as can skyll to heale theim euen so ought the confession of synnes to bee made to theym that can heale theym whiche after what sorte it is done ye haue heard it declared from the mouthe of oure Sauyoure Chryste who promised to allow and accepte as forgeuen what so euer hys minister in hys name shall forgeue and also denyeth it to bee remitted whiche by hys minister is reteyned and not remitted Dooe what a man can and serche as muche as he wyll and he shall fynde after Baptisme no other table or boorde to saue hym selfe from shyppewracke of sinne and drowninge in damnation and to bee broughte vnto the sure grounde of grace and the state of saluation but onelye by this Sacrament of penaunce whiche is ministred by a Pryeste to him that is truelye penitente and faythfullye confesseth hys synne and humblye requireth absolution for the same And although the contrition of an humble harte may be so greate that the sentence of GOD in heauen maye goe before the sentence of Goddes minister in earth yet that true coÌ„trition alwaies includeth a ful purpose and determination to obteine remission at the priestes hand by confessing his sinnes as soone as he may haue oportunitie For els he can not haue true contrition before God that proudly contemneth gods ordinauÌ„ce and neuer intendeth to require the same of gods minister Thus whaÌ„ a sinner forsaketh his sinne and coÌ„meth to confession vnfeynedly as he ought to do than doth almighty God mercifully blotte out his sinne and forgeueth all the punishement whiche he deserued to suffer in hell for breakinge of gods eternall lawe and setteth him againe in the state of saluatioÌ„ and than the synner fealeth his conscience discharged of the heauy burden of sinne and may be glad and quyete in his conscyence knowing surely by the moste sure and mercyfull promise of almighty god that he hathe of his goodnesse pardoned and forgeuen him al his sinnes and doth beare him againe his gracyous fauour and loueth him as much as he did before and that he hath geuen him also newe grace and spirituall strength and made him able to receiue hys owne sonne oure Sauioure God and man in the blessed Sacrament of the Altare helpeth him continuallye in this life to passe throughe the daungers of the same toward the kingdome of heauen to the whiche God bring vs that made vs to whom be all glorye Amen ¶ what sinner ought to do in making his Confession Ser. xx AFter
that ye haue learned good people the necessitie of Confession howe euerye sinner is bounden to confesse his sinnes to a Prieste by goddes lawe for the atteininge of absolution and remission of sinne nowe it followeth to be declared what a sinner oughte to do in makinge his confession Firste a sinner ought before he come to coÌ„fession to make an accompte wyth himselfe of his lyfe and to call to his remembraunce how many deadly sinnes he hath committed since the time of his laste confession wherin suche diligence muste be vsed as the necessytye and dygnitie of the woorke of GOD whiche is absolution doth require beinge willinge and readye to doe all thinges that be necessary for the recouery of grace and health of his soule whiche a sicke man woulde dooe for auoydinge the death of his bodye And this the sinner ought to doe for two causes the one that he mighte thereby take speciall repentaunce for euerye offence that he dydde for as muche as he did disobeye and offend almightye God and had some specyall pleasure in euery one and therfore he ought to call his sinnes to hys minde and for remedye of the same to take some dyspleasure and repentaunce for euerye one of theym The other cause is that he mighte haue hys sinnes readye and the better in his mynde for to shewe them vnto his ghostly father when he commeth to confession The whiche kinge Dauid did well perceiue that sinners bee bounden to dooe and therfore whan he had sinned he saied thus I wyl studye to remember my sinne because I wyll confesse it And the example of the prodigal sonne in the Gospell teacheth vs also so to doe who returninge to his father considered howe euyll hee had lyued and he called than to his mynde what he woulde confesse and saye to hys father when he shoulde come to hym Thus whan a sinnes hath diligentlye examined his owne conscyence and called to his remembraunce howe often and wherein he hathe offended hys Lorde God takinge speciall repentaunce and contrition for euery offence than he ought to come to hys ghostlye father with great desire and humilitie not as to a manne to heare some worldlye and profitable counsell but as to the messenger or vycare of oure Sauiour Christe representinge his persone whose embassage hee vseth for makynge peace and reconciliation betwene the synner and GOD to the intente he myghte heare of hym the woorde of GOD whiche is the woorde of absolution for hys synnes by paste and also bee instructed by the woorde of GOD howe to lyue wel hereafter and auoide sinne And where as the effect of Gods Sacramentes doo not depend vpon the vertue or worthines of the priest the minister but vpon the commaundement and ordinaunce of GOD who by hys spirite dothe assiste the due ministration of the same therfore a penitent synner oughte rather to regarde the vertue and power of GOD that woorketh by hys mynyster than the state of the persone be he hye or lowe a iuste or an vniuste man so longe as he is a member of Gods vniuersall Churche and by toleration suffred to minister in the same and he oughte to geue full credyte to the woordes of absolution that than his sinnes be clerelye remytted yf hys harte be than disposed and mete to receyue the same remissyon and yf hee put no stoppe to Goddes grace as they doe that lacke fayth and true contrityon And so the penitent sinner comming to a Pryeste and humbly submytting him selfe to him as representing the persone of Chryste ought to reherse hollye symplye and faythfully al the deadly synnes which than after diligent serchinge of his lyfe doe burden and vexe hys conscience For althoughe the holye Churche dothe not burden a sinner to confesse euery veniall synne whiche is vnpossyble or very harde to doe for who dothe knowe all hys faultes and also seinge that veniall synnes doe not take away charity nor do not exclude a man from the kyngedome of heauen wythoute the whyche thys frayle and mortall lyfe can not be passed ouer yet yf a man fall oftentymes into suche smal sinnes they ought not to be neglected but auoyded betymes because contempt in all thynges aggrauateth the cryme and speciallye in procurynge the remedye and also a manne shall geue an accompte in the daye of iudgement of euery idle woorde which he shal speake But all mortall sinnes such as be transgressions of gods commaundements and bringe a man in state of damnation so many as come to his remembraunce after diligent serche and inquisition the synner ought to confesse And not onely suche as he knoweth certeinly to be mortall sinnes but also suche as he doubteth of knoweth not certeinely whether they be mortall sinnes or no because what so euer thing is not of fayth is sinne and he that dothe or alloweth to be doone any thinge whereof his conscience reprehendeth or condemneth him doth therin against his conscience and sinneth deadly and ought to confesse it and learne of his ghostly father to whom iudgement is geuen to discerne betwene lepre and not lepre sinne not sinne how to know and auoide the same afterward Furthermore it is to be coÌ„sidered that god doth not forgeue one mortall sinne reteineth an other vnforgeuen but alwayes whan he forgeueth he forgeueth all together the which he shewed in expellinge al and the holle legion of deuils out of the man of Geâ—rasen And he shewed the same agayne whan he pardoned Marye Magdalene for he forgaue her all her synnes and the scrypture calleth that man happye whose sinne God hath not imputed but couered if there were any sinne remaining imputed vnto hym and not forgeuen he should not be compted as happye but as an eâ—emye to god Now seing the father â—ath geuen al power to the sonne and the sonne hathe geuen the same power to the Priestes of his churche whose iudgement both in byndinge and losinge in earth is confirmed and ratifyed by God in heauen therfore the remission whiche the priestes geue to penitent sinners oughte to be lyke and agreable to the remission whiche is geuen by God that is to say a full remission not forgeuinge one mortall sinne without an other but eyther forgeuing al at once or none at all And because as ye were taught before the priest can not worthelye exercyse this authoritie of forgeuinge or reteyninge sinne excepte the sinner open hys conscience and confesse his sinnes hym selfe both because he can not otherwyse knowe what is to bee remytted what is not and also because he may not rashely remit that he knoweth not and is not confessed vnto him therfore the sinner is bounden plainelye and fullye to confesse all his sinnes and euery pertyculare sinne whiche by diligente serchynge of hys conscyence commeth than to hys remembraunce For the conceyling or hyding of any one mortall sinne which he remembreth is the cause why all the
other which he confesseth be not forgeuen For he than in hydinge of that mortall sinne in confession did sinne deadly and ther dissimble with almighty GOD to whose eyes all thinges be naked and open A general confession wherby a mā calleth him self a sinner is not sufficiēt but a special confession rehersall of euery mortal sinne that we remember is required y t by knowinge the nūber quantitie of our offences we maye likewise know the greatnesse of Gods mercyful goodnes in remitting of them He that is not penitent wil cal him selfe a sinner euery iuste man wil confesse him self to be a sinner for he that saieth he hath no sinne is a lyer deceiuing him selfe and also maketh God a lyer and hath not truth in him But this generall callinge and confessing him selfe a sinner is not the matter of this Sacrament of penaunce because it is not a faithfull declaration of all the crymes whiche he remembreth but a certeine crafty colouring and cloking of his crymes whiche by a confuse general confession he dissembleth both before God and man as though he were but as all other mē be Which generall confession if it lacke contrition is a proude presumption and a gloriyng that he hath done euil if it be ioyned with contrition than although it be not sacramentall forgeuinge deadly sinnes by vertue of the keyes commytted by Christ to his Church yet by vertue of the cōtrition humilitie and prayer ioyned with it it profiteth to the remission of veniall and daylye sinnes and prepareth the sinners harte to the atteyninge of further grace Wherefore lyke as contrition ought to be without ypocrysye before God not of one or two sinnes but of all euen so confession Sacramentall before Gods minister ought to be holle and perfyt seyng the deathe of the soule by sinne cā not be takē away by parts but holly altogether when grace life is by absolution restored and geuen And after perfite knowledge of the holle state life of the sinner the Pryeste who hathe cure and charge of hys soule may the better in counselling comforting and absoluing dyscharge hys duetye towardes almightie God agayne And furthermore that I haue saied concerninge the confession of all a mannes synnes is also to be vnderstande of the circumstances of the same sinnes suche as doe aggrauate the cryme make it more heynous and increase the contempt of GOD in committinge them As a sinne oftē times done vsed is more greuous than that is but once done And the sinne of a prince or priest is more thā the same kind of sinne in a subiect or laye man And sacrilege whiche is robbinge of Churches or vnlawful taking away of that belōgeth to the church is greater cryme than other robberye or thefte And he that by a maliciouse and noughty mynde and wyth longe studye tempteth and prouoketh hym selfe or any other to adultery or like sinne against his neighbour sinneth more thā he which dothe the same cryme by frailetye suggestion or occasion of other These and such other circumstances oughte a synner to expresse also in hys confession That his humilitie and shamefastenesse in confessinge his faulte may agree and be like to his pride and impudency in cōmitting the same faulte alwaies taking hede that he cōfesse but his owne faultes do not therwith bewray the faultes or persones of other that also with out to much curiositie and scruple of conscience and onely for this intente that his sinne and the greatnesse therof might appeare and the doubtes of his conscience be taken away For to extenuate and make litle in wordes that crime which is very great in dede is likewise to diminishe the glory of God that shoulde pardone it which is the way not to get pardone at Gods hand but to loose it who doth not gladly geue a benefite whyche is not thankfully accepted and estemed accordingly as it is Thys is the moste common and subtle crafte that the deuill vseth with al synners At the beginning he doth couer and hyde the sinne he moueth thē vnto and maketh it seme nothing or very litle to thintent the sinner may take boldnes to do it this boldnesse bringeth in vse and custome to sinne whiche by continuaunce is turned into nature so that then any exhortation or admonition can litle preuail but whether so euer the flesh and the deuill leadeth hym thyther he runneth headlynges onely looking at the pleasure present nothing regarding the payne to come but at the last end when the fearefull houre of death draweth nere than the deuyll doth not extenuate but amplyfye the synne than doth he beate into the synners head and lay before his eyes the greatnes of his sinne and the long time he vsed it and the contempt of God in doing it and al the other circumstaunces that do aggrauate and make it horrible onely to leade hym further into desperation From the whiche earthquake of desperation the bottomles pytte of all euyls I beseche God saue vs all And as we feare and abhorre the end so I pray you let vs auoide cut of the cause which was whē we did diminish our sin esteme it but litle whereby we grew in boldnes to do it and fel into further extremitie If we stoppe at the beginning and know our sinne and confesse it simplye as it is without any cloking or diminishing of it of our part we shall prouoke God to couer it to turne his face from it and to washe it cleane away There be many men that do not in wordes diminish their sinne but plainely excuse it which doth not mitigate Gods anger but prouoke it further because they do not therin confesse their faultes but defende them rather excusing than accusing them selues whereby theyr synnes be not taken awaye but more increased A proude hart that pleaseth it selfe would not appere giltie and disdayneth to be corrected and conuinced when it offendeth not abydyng to accuse it selfe by deuout humilitie but seking to excuse it selfe by intollerable pride which must nedes fall and come to ruine To refraine this pride holye Dauid humbly requyred of almighty God that it woulde please him to put a watch and a doore before his mouthe that hee doo not decline hys hart to wordes of malice that is to say to excuse his sinnes For what is more malitious and wicked then those wordes be whereby a noughtye man denieth himself to be euil although his own conscience dothe conuicte him of the same euyll which he is not able but by malice to gaynesaye and so doth arme his tounge to kill and destroye his owne soule Suche an one was the proude Pharisie in the gospell who displeased God not so much for boasting himself of his good dedes as for excusing his noughty dede saying that he was not like other men And cursed Cain also after that he had killed his brother Abel beyng asked of God where
his brother was who asked him that question not for ignoraunce but mercifully to geue him occasion to confesse his synne and obteyne mercye aunswered agayne that he coulde not tel and further cloking and excusyng his sin said am I the keper of my brother For the which excusing which was an other sinne beside his murder he was pronouÌ„ced that he shuld be accursed vpon earth and from that synne he fel further into desperation saying that his sinne was greater then he might deserue and obteyne forgeuenes Wherefore I praye you for Gods loue to lay awaye all maner of excuses when ye come to confession knowing that ye speake to God who seeth the secretes of euery mans hart to whose eyes all thinges be open and naked If a man were the iudge who mighte be deceyued to purge the fault with some craft and to excuse it mighte seeme to be profitable for a time but wher God is the iudge that can not be deceiued a man may not falsly excuse or defend his sinne but truely and playnly confesse his sinne There be some men also that where they can not nor do not denye the fact yet they will lay the faulte and blame vpoÌ„ some other thing or person from them selues as vpon youth ignoraunce sorow or euill counsell or the tentation of the deuill or the inordinate desire of theyr bodies or vpon destinye as though by the mouyng and powers of the starres and heauens aboue they were compelled and inforced to do euil and some pestilent and abhominable heretiks there be that for excusing of them selues do accuse almighty God and impute their mischeuous dedes to gods predestination and would perswade that God who is the fountaine of all goodnes were the author of al mischief not onely suffering men to do euill by their own wyls but also inforcing their wils to the same euill and working the same euyll in them Which woordes good people be not the wordes of malice onely wherof I spake before but rather the wordes of blasphemy and therefore I wil not nowe spend this litle time in confuting their pestilent and deuilish sayinges For it is better to abhorre them theÌ„ to confute them Onely at this time know you good people that these and al other such like excuses and sayinges be false For euerye Christen man and woman hath so great strength in his soule and hath hys will so in his own power that neither the deuyl nor the flesh nor euil couÌ„sel nor any other thing can cause a man to do any sinne excepte he wyll himself grauÌ„t or coÌ„seÌ„t vnto it And it is alwaies in the persones free choyse that is tempted by the deuil or by the flesh or by euil counsell or any other thing to consent vnto the euill or to refuse it and not to consent vnto it For if a man wyll not consent to doo synne there can no creature cause him or compel him to do any and therfore when a man hath done anye synne he can not in any wyse iustly excuse him selfe for the doyng of it for he himselfe was the very causer and doer and might haue left it vndone if he had lyst And so you may see good people that he which laieth any excuse for his sinne in coÌ„fession doth wrongfully excuse himselfe and accuseth other falsely in saying that they were the causes why he synned and in so doyng besyde hys former offences he committeth a new synne and thereby stoppeth the influence of Gods grace and is voide of all remission Furthermore ye shall vnderstand that there be some persones that although they playnelye and truelye confesse theyr faultes yet they wil otherwise excuse the same by iustifying theyr noughtye doinges in comparison of other that dyd woorse as he that oppresseth hys subiectes or tenauntes or will take more than hys duty is for his laboures or paynes and than in excusyng of hmselfe sayth that other that were before him in like authoritie or office were more extreme men or tooke more for theyr laboures then he And also sellers of wares that deceyue the simple byers wyll say that they were deceyued them selues and must nedes vtter the same agayne for as much as they can Therefore let euery man take good hede that he do not excuse hys owne faulte because he can tell of other that haue done woorse but rather let hym accuse hym selfe that he hathe not done so well as other that haue done better settynge the vertue of good men as an example before his eyes to folow and not the vyce of euill men Last of all a synner ought to put awaye all vndiscrete and false accusing of him selfe that is to saye he maye not accuse him selfe of moo synnes then he hath done neither in special nor in general In special as when a man hath red in bokes the diuision of sinne how many partes braunches it hath and then according to suche bookes will confesse him selfe to be an offendour in the same rehersing euery braunche particularlye in so doing he lyeth vpon him self by confessing mo sinnes then euer he did in that synneth against God and therefore this maner of confession is nought and ought of euerye man to be refused Likewise a synner ought not to accuse himselfe wrongfully in generall as saying that he hathe bene the most shamefullest liuer and the greatest sinner that euer was or that can be or any other like sayings for they be nought and false What knoweth he how great sinners hath bene or may be and therefore men must put awaye suche vndiscrete sayinges and speake soberly truely and faithfully to almighty God in theyr confessions and then let them not doubâ—e but stedfastly trust of absolution and pardone for all theyr synnes Iudas that betrayed our Sauiour Christ and Cain that killed his brother Abel confessed their synne openly but did not trust surely of mercye â–ª and therefore theyr vnfaythfull confession dyd nothing profite them but he that auoydeth and obserueth all those thynges whyche as I haue nowe declared vnto you oughte to be auoyded and obserued in theyr sacramental confession no dout of it he shal be ioyful and glad in his hart and perceyue hym selfe eased of a great heauye burden and the more he remembreth the mercyfull goodnes of almightye God in pardonynge him his manyfold offences the more thankes he will geue him and the more wyll he studye and laboure to honour him and to lyue iustlye from that tyme forward styl increasyng in grace and ryghtwysnesse by the ayde and helpe of our Sauiour Christ to whom with the father and the holy ghost be al honour glory Amen ⸫ ¶ Certeine Instructions whereby a man maye consider hys life and make his confession the better Ser. xxi AS I wold wish that euery person which coÌ„meth to confession should diligently serche his holle life and examine his acts and dedes before he come that his confession myght be made in order whereby the minister should not
that geue and render good for euyll and be alwayes ready to profyte suche as hurte them The fyrste kynde of menne keepe peace the seconde maynteyne peace and the thyrde make peace and wynne the soules of other and therefore are compted happy and worthy to be called the chyldren of God that do the worke of Gods sonne that after they be recōciled them selues labour with all their power to reconcyle other to their heauenly father Many kyndes of almes there be and workes of mercy both corporall also spiritual But amōg thē al there is neuer one greater than freely euen frō the hart to remit that an other mā hath offended against vs. It is nothynge in a maner to loue hym that loueth vs and doth vs no harme for Infideles and all other men of nature wyll so dooe but to loue our enemies and to will to do good to thē that wyshe and do euyll to vs as muche as they can is the greatest perfection of a christen man And although the number of men for the moste part doth not come to that degree of perfection to loue and do good to their enemies whereunto euery Christen man ought with prayer and diligence to laboure and wrestle with hymselfe to come yet he can not be a good man that will not freely and hartely forgeue his enemy that ceaseth to be his enemy and is sory for that he hath done and humbly asketh hym forgeuenes For his synnes be holden styll and not remytted of God that will not forgeue his penitent neyghbour that he hath done against hym Therfore seyng in many thinges we offend al and the Angels of God be not yet commed that shall take away al offences out of the worlde it is not possible for peace to be kept euerywher in this world and God to bee pleased except hee that in anye thing doeth offend his neyghbour lay away his pride and submit himselfe and he that is offended laye awaye his obstinacie and be content to bee intreated for by these twoo meanes Gods peace shalbe kept without the whiche gods mercye can not be gotten and our offringes can not be accepted But hauing and vsing them rightwisnes peace and ioy in the holy Ghost shall remayne with vs and the kyngdome of God shall be within vs and we daylye in grace and feare shall woorke our owne saluation through Christ our Lorde to whom with the father and the holy ghost be all glory for euermore Amen ⸫ ¶ Of Satisfaction Serm. xxiii HAuynge declared vnto you heretofore good people the first two partes of penaunce whiche be Contrition Cōfession Nowe order requyreth that I shoulde declare at this tyme the thyrd part whiche is Satisfaction And firste of all it is to be knowen that when a Christen man or woman hath by consent of mynde or by worde or deede done any thyng that is deadly sinne thā hath he set him selfe in the state of dampnation is boūden to suffer euerlasting payne in hell because the rewarde or hyer of synne is eternall deathe vnder whiche payne God in the beginnyng and alwayes dydde forbidde sinne Likewise when a synner chaungeth his mynde forsakynge hys synne and taketh true repentaunce for the same and commeth to confession to a Priest if he may confesse and haue a Priest after that sorte and intent as is declared before than almighty God doth mercyfully forgeue him al the paines punishment that he had deserued and shoulde haue had in hell for his offences and setteth the synner agayne in the state of saluation And this doth almyghtye God euermore after the penitentes confession ordinarylye although he take not so muche and so great repentaunce for hys synne as he had pleasure in it nor althoughe he be not so long sory as he lay continued in sinne before For God hath not cōmaunded that synners shall take as muche repentaunce and be as longe sorye for their synnes as they tooke pleasure and continued in theyr synne For if he had done so ▪ the penitent synner could not haue been sure that he had had mercy and forgiuenes after his confession but shoulde rather haue been alwaies in doubt and feare of forgeuenes because he coulde not alwayes certaynly knowe that he had taken so muche and so long repentaunce as he had pleasure and taryed in his synne whiche feare and doubte of forgeuenes no synner commyng vnfeynedly to this sacrament maye haue at any tyme but when so euer a synner dooeth forsake his synnes and taketh repentaunce for it be it litle or muche and so cōmeth to confessiō than he knoweth is in suretie that he hath forgeuenes and is set againe in the state of saluation And although it be true that any quantitie of Contrition is sufficient to haue forgeuenesse of the paynes of hell due for synne yet the more he taketh the better he doeth And this forgeuenes of synne and eternall payne due for synne commeth by the vertue of Christes passion who hath made satisfaction vpon the crosse and redemed vs by his death from all iniquitie and is the sacrifice propiciatorye for the synnes of the holle worlde and hathe borne our synnes in his body vpon the tree by whose woundes we are made safe Therefore this is to bee surelye beleued that onely our Sauiour Christe by his painfull passion vpon the crosse is that satisfaction whiche deserueth remission of our sinnes and the abolyshyng of eternal death and dampnation whiche remission and deliuery no man is able to deserue by any thyng that he can do but onely the goodnes and humanitie of GOD our Sauioure in Christ not by the workes of rightwisnes which we haue done but by his own mercy hath wroughte brought to passe God of his greate mercie to all true penitentes forgeueth synne and yet of his iustice and truthe he leaueth not the sinnes of them whom he forgeueth vnpunished But all synnes of all men and women he punisheth either eternally in hell or temporally for a tyme that as in forgeuing appeareth his mercie so in correcting or auenging myght appeare his iustice For whiche cause consyderynge that God by the merites of Christe forgeueth to all that be truelye penitent and confessed all their synnes and also the paynes of hell due for the same and yet leaueth no synne vnpunyshed although it be remitted we may thereby certeinly know that euery synner although he hath receiued absolution and remission eyther hath suffered or remayneth yet styll bounden to suffer certein temporall payne accordynge to the nature and quantitie of his former faulte for that hee presumed to doe against Gods lawe and brake his promyse and professiō in baptisme And this temporall payne is oure debte whyche we are bounden to paye to God For as we are debters to almyghtie God for his manifolde benefytes bestowed vpon vs and so are bounden alwayes to thanke him to honoure hym and to offer to him the sacrifice of
prayse so are we debters to hym also for oure manifolde sinnes done against him and so are wee bounden to satisfye the iustice of God by suffering paine for the same both whiche debtes when we could not and were not able to paye our selues Christ our Lorde being the mediatoure betwene God and man by hys paynful death hath paied it for vs and hath cācelled the obligation of our debt and fully satisfied God for the synne of the worlde and hathe taken away eternal death due for the same and so hath made vs nowe able by him and in hym both to offer that sacrifice of prayse which for al his benefites we were bounden to make and also to satisfie the iustice of God for that tēporall payne whiche remayneth for vs to suffer after that the giltines of oure synnes and the paynes of hell be remitted through the satisfactiō made vpon the crosse the benefite whereof is applyed to vs by true faythe contrition not that we be able of our selues by oure woorkes or suffering to make woorthye satisfaction for the same as Christ hath done but that we are made able by Christ and in hym to dooe or suffer that wherewith God is contented and satisfied and accepteth as a satisfaction By this ye shall vnderstande good people that the satisfaction of penaunce which I haue to declare vnto you at this tyme is punyshement or affliction which a synner taketh vpon him to suffer by the assignement of his ghostlye father after the remission of his synnes to the intent he might thereby cut away the cause and sequele of his sinnes whiche remayne and also eyther clerely redeme or at lest mitigate the tēporall paynes due for the same synnes by doing of suche penall woorkes as bee contrarye to the synnes committed This doctrine of Satisfaction standeth vpō these two groundes First that when the sinne is remitted and the sinner receyued into grace and fauour with GOD againe yet oftentymes there remayneth temporall payne to be suffered for the same sinne eyther in this worlde or in the nexte And secondlye that this temporall payne may be mitigated or redemed and taken awaye by penitential satisfaction the worthy fruites of penaunce To this doctrine beareth wytnesse the trade and processe of the holle Scriptures When the people of Israell in the wyldernesse grudged against Moyses and Aaron and wold haue gone backe into Egipt againe and so prouoked God to vengeaunce Moyses prayed for the people very feruently at whose prayer God did forgeue the people their sinne yet not with standing that forgeuenes he said that he would punishe thē after this sort that neuer one of thē that came out of Egipt had not obeyed him in the wildernes should see or enter into the lande which he promised thē Wherby we learne that after the synne remitted many times there remaineth a punishmēt temporall to be suffred for the same Also king Dauid when he had taken contrition and confessed the sinne that he didde with Barsabee and for the kyllynge of her husband Urias the Prophete Nathan shewed him that God had forgeuen him his synne and that he should not dye and be dampned for it but yet he shoulde haue great and longe temporall punishment for those offences and so he had bothe in the death of his children and also in the persecution of his sonne Absalon in diuers other thinges which the Prophete tolde him And yet when the Prophet had said that his yong sonne begotten by Barsabee should dye trustyng that his humble penaunce should chaunge Gods sentence in punishinge of him by the deathe of his sonne he fell to fasting weeping praying watching and lying vpon the grounde by the space of seuen dayes and although he dydde not than obtayne the release of that punishement whiche was appointed by Goddes immutable decree yet in an other lyke offence he obteyned the mitigation of his temporall payne For when Dauid for the synne of nombryng the people had taken contrition and humbled himselfe before God confessinge his faulte the Prophete by the message of God for punyshmēt of his synne after remission gaue hym choyce whether he would haue seuen yeares hunger or three monethes warre without victory or three daies pestilēce and when he did chose pestilence whiche might as soone fall vpon him the offendour as vpon the people he did so punyshe and afflicte him selfe that God in respecte of his penaūce was satisfied and content with the plage of one day and did remit the rest Euen so Dauid in his psalmes speaking of Moyses and Aaron sayeth that God dyd heare them and was mercyfull vnto them and yet punyshed and reuenged all their inuentions and synne And the Apostle Saynte Paule teacheth vs that for the synne of abusinge the blessed body and bloud of our Lord in the sacrament of the Aultare many were punished with weakenes sicknes and corporall death and telleth vs also there the remedie howe to auoyde these paynes which is if we would iudge condempne and punishe our selues wee shoulde escape the punyshement of God for when we be iudged and punyshed of God we be but corrected whose chastisement is rather to be called an admonition than a condemnation rather a fatherly medicine than a finall punishment and destruction And therefore euery synner ought to exercise more seueritie against him selfe that iudging himselfe he be not iudged of God the contemning whereof is a meane to bee eternally condempned with the wicked worlde It suffiseth not for a man to chaunge his maners to the better to beginne a new life forsake the olde except also he make satisfaction to God for those sinnes he hath done by the sorowe of Penaunce by the mournynge and Sacrifice of an humble and contrite harte and by almes Wherby appeareth that the penaunce of a christen man sinning deadly after baptisme conteyneth satisfaction by fastinge almes prayer and other godly exercises of spiritual life not for the eternal paine of hel which with the synne is remitted in the vsing of the sacrament of penaūce or els if the sacrament can not be had in the desire of ful purpose to vse it when it may be had but for temporal payne which as the scriptures teache is not holly alwayes remitted to theim that take the grace of God in vayne True contrition and sorowe for synne taken for the loue of God whom he hath offended causeth a synner likewise to take this satisfaction punishmēt vpon him assigned by the minister of God by the vertue of the keyes committed to the Churche or sometymes voluntarelye taken vpon hym of his owne good wyll as Sainte Paule saith to the Corinthians that the sorowe which is taken for Gods sake worketh stedfast penaūce for saluation on the other side the sorow of the world worketh death For euen thys sorow which you haue takē for Gods sake saith Saint Paule to the Corinthians how muche
lyke a deade carien lyeth in hys bodye as in a graue which when the mouthe is open sendeth forth an euyll sauour or smel and infecteth with poysoned woordes and example the ayre round about and all those that haue coÌ„uersation with him and so is he made odious to him selfe in that he defileth his owne bodye and is the cause of the sickenes and corruption of the same and is also odious to his neighbours whoÌ„ he hurteth many wayes and is also most odious to God whom he dishonoureth by hys noughtye lyuinge and diminisheth his glorye and causeth his name to be euyll spoken of amonge the Heathen and thus when a man lyeth impudently in synne hys enemyes laughe at him his frendes pitie him all other men abhorre him besyde that he looseth Gods most gratious fauour in whose sight he alwayes standeth and canne not excuse him selfe by secretnesse neyther in deede nor in thought and if he dye in this damnable state of deadly sinne his own conscience shal then accuse him before GOD and his remembraunce shall beare wytnesse agaynst him and declare howe when where and how often he sinned and shall open his holâ—e vyle and beastly lyfe so playnelye before God his iudge that he shall not be able to speake for him selfe one woorde nor yet to aske mercy if it were demaunded of him why he dyd those synfull dedes but he shall holde hys peace and see that he is worthy to be damned and cast into the prison of hell there to remayne in euerlasting paynes If men or women did diligently consider the noughtynes of these thinges which God hath forbidden and how greatly they be against reason and than wolde surely beleue that they should thereby loose Gods fauour and set them selues in state of dampnation and be verely dampned to infinite and euerlasting payne if they dyed so which is most true than doubtles they wold hate al the waies of iniquitie and fly from it as from a serpent and as the very cause of all these mischiefes that folow and fede their mindes no more with that damnable meate of sinne but refuse it and forsake it as a poyson infecting and killing them both in body and soule The seconde thynge to auoyde synne is thys when anye synne commeth into a mans mynde and remembraunce vncalled for by the suggestion of the deuil or the motion of his fleshe let him euer more put it awaye by and by with hatred And let a man remember this lesson well for it is a singuler meane and verye necessarye to defende and kepe his soule and wyll from the consent and desire to synne For lyke as a fleshe flye if it be not beaten away as soone as it commeth â–ª wyll leaue filthye blowinges in the flesh which will bee woormes and destroye it euen so wyll synne when it commeth vnto a mannes mynde cause and make euyll thoughtes and desyres in mans hart if it be not put away by and by at the firste comming For if a man wyll thynke vpon sinne and reuolue it in his minde excepte he doo consider it with hatred then will it ingendre in his wil some pleasure and it will moue him to imagine and think euil and it wil heate him and set his harte on fyre and blynde his reason and prouoke him sore and greatlye to consent to doo that sinne and at length it will bring his wil to agree and to desire and fully determine to do it and so then it destroyeth and kylleth hys soule that is to say then hath he lost the title which he had to euerlasting life and hath set him selfe in the terrible and dreadfull state of dampnation and hath deserued to haue euerlasting paynes in hel The more and the longer a man suffreth his minde to be occupied in thinking vpon sinne the more desyrous shall he be to doo it and the more paine and labour shal he haue to put it out of his minde again when he would Happy is he saith the Prophet that wyl hold him selfe from vyce and wyll breake the heades of the litle ones I meane the first motions of sinne vpon the stone which is Christ by withstanding them by fayth and prayer And surelye nothyng is so euyll so hurtefull and so daungerous to a mans soule as to suffer his minde and remembraunce to be occupyed and to thinke vpon sinne and therfore when any sinful thoughts come into his minde let him make a sharpe rod of hatred and abhorring of it and beate it away by and by and then let him occupy and set his minde vpon his other lawfull busynesse or let him do some thing vpon the which he muste needes stedfastlye thinke or let him go to some honest company and common vpon some good matter but best of al it is to fal to praier and with that swoorde of the spirit to shift of and dryue awaye the fyerye dartes of the deuil calling for the ayde of the sayd holy spirite to help his infirmitie and thus may a man beate away the flesh flye of sinne that he shall not rest and leaue behynde hym any filthie blowinges of euil thoughtes and motions and so may he kepe his soule cleane from the woormes of deadlye and dampnable desires and consentes Moreouer to auoyde sinne a man muste also eschew the outward occasioÌ„ of it â–ª For if the cause remaine comonly the effect wyl folow as thus first let him kepe well his fyue senses and speciallye his sight his hearing and his feeling from thinges vnlawful and forbidden that is to say let him not behold and cast his eye with inward pleasure vpon suche thinges as may lightly and comonly moue a man to thynke vpon synne nor apply and geue eare with gladnes to heare euill tales or filthye and dishonest communication but when he seeth or heareth such euyll then let him by and by take away his sight and hearing from it with displeasure and hate the seing and hearing of it King Dauid dyd behold curiously the beauty of his souldiours wyfe and sodeinly he was smitten in the hart with the dart of adulterye and if this holye Prophet Dauid that had so muche grace of the holye spirit of whom God sayd he had found a man euen as he would wyshe yf he by the occasion of his eye receyued poyson into his hart howe muche shal an other man come in daunger by the lyke occasion that neither hath so much knowledge what he should do nor yet so much grace to do that he knoweth â–ª And where as the Prophet saith death hath entred in by our windowes we maye vnderstande by that that synne entreth into the hart of man by his eyes and eares and other senses whyche be as it were the wyndowes of his soule If the wyndowes be not shut or els a diligent watche set vpon them surely synne and death wyl crepe in althoughe the man haue verye greate knowledge and grace Like as if a candle be put in
the strawe the straw will burne euen so our weake and synfull nature is soone set on fyre wyth the burninge dartes of the deuyls tentation if they be suffred to come nere and theyr waies and entries be not stopped Also besyde the diligent keping of his fyue senses a man must flee and forsake the companye of euil and lewde persones and of those that shew euyl example or geue occasion to vice For he that toucheth pitch shal file his handes with the same he that kepeth company with a proud man shal begyn to be proud As Saint Paul saith Do you not knowe that a litle sower leuen doth make sower the holle batche of dowe euen so the vice or euil example of one dothe infecte a great manye and draweth other that be weake to folow him in the like vice Departe thou saithe the wiseman from a wycked man and kepe no company with him and so shal vice and wickednes depart from thee The fourth thyng for a man to auoyde sinne is to remember his last ende in all his woorkes and deedes and so he shall not synne for euermore It is good for a man to thynke vpon the beginning of his life to consider the middes and to remember the last ende The beginning bringeth shame the middes bringeth sorow the ende bringeth feare If a man thinke from whence he came he shall be ashamed if he consider in what case he is he shall lament if he remember whyther he shall goo he shall be afrayde Man fyrst of all when hee was in honoure made to the Image of God and to be pertaker with Aungels of the kyngdome of heauen not regardinge hys dignitie contempning the commaundement of God his maker and folowing his owne sensual appetite was coÌ„pared to vnreasonable beastes and chaunged the similitude of God wyth the similitude of beastes and the honour of hys first image beyng taken away by carnal desyres and beastly lyuing was made like a beast If a man therâ—fore remember hys olde nobilitie howe he was made Lord ouer the woorkes of God a felowe of Aungels a Citizen of Paradyse and one of Gods housholde and being by hys owne fault cast into inwarde darkenesse of errour and ignoraunce banished from pleasaunt Paradise made felow with brute beastes and a straunger or rather enemye to God maye not he considering thys his beginning and hys great fall into suche vyle beastlynes be worthely ashamed After this if man consider where and in what state he is he shall perceyue that beyng in thys transitorie worlde he is in the vale of miserye where nothyng is vnder the sunne but vanitie labour and affliction of spirite where nothing is verely and constantly pleasaunt but onely by chaunge by passing from one thing to an other where the remedye of one labour is the beginning of an other where the lesse euill seemeth a great good where the encrease of knowledge is the increase of griefe where man in banishment dwelleth in wildernes walketh in darkenes in daunger of falling downe the hyll and eating his bread in the sweate of his face Maye not a man considering whyther he is now brought be right sory and lament that the time of his trauayle and dwellyng here is prolonged but the best remedye to auoyde sinne is alwayes to haue in remembraunce his last end In the last end there be three thinges the death of the bodye the iudgement of God and the tormentes of hell What is more horryble than death what is more terrible then the iudgement of God and what is more intollerable than the paines of hel What shal a man feare if he tremble not at the remembraunce of these three yet if he haue lost shame for hys vyle beginning and if he feele no sorowe for hys present miserye at least let him take feare for the dreadful thinges to come For if he now spend his life in the workes of the fleshe in deathe he shall be dyuorced and separated from hys bodye and all the pleasures thereof in the iudgement he shall bee presented before him into whose handes to fall is most horrible and be examined of hym to whom nothing is vnknowen in hell if he be found giltie he shal suffer torment without hope of relese without measure of quantitie and without end of time Hath not this man good cause to liue alwaies in feare â–ª and with feare and trembling to laboure aboute his owne saluation thys feare which is the begynning of wysedome hath more strength to withstande sinne then eyther shame or sorowe For shame is taken away by the multitude of sinners where the felowship of so many euyll lyuers pulleth shame oute of hys harte And sorowe taketh comforte of the vayne pleasures of this present worlde and so is weakned and made vnable to withstand synne But feare that proceedeth from a sure and certaine faythe of thynges to come taketh no comforte of the worlde seynge that in deathe he shall carye no worldly good wyth hym and in iudgement he shall neither be able to deceyue nor to withstand Christ his iudge and in hel he shal haue no comforte nor redemption but perpetuall woo The fruite of this feare is that it bringeth before the eyes of oure soules sometymes the synnes that we haue done to the intent we shoulde bee wyllyng and ready to suffer the scourge as the prophet sayd of hymselfe confessing oure iniquitye and thinking for our synne sometimes the euerlasting paynes whyche we haue deserued to the intent we shoulde thynke al that we suffer here to be delites and pleasures in comparison of the tormentes whych we haue escaped sometymes the heauenly rewardes for which we labour and hope to the intent we should esteme the afflictions of this present life not to be equal and worthy the glorye that shall be shewed to vs sometimes the passions which Christ hath suffred for vs that coÌ„sidering what his maiesti hath vouchsafed to suffer for vs vnprofitable seruauntes we should be ashamed to drawe backe and suffer so litle for our selues and our own saluatioÌ„ And to make an end he that as I haue declared vnto you considereth the noughtynesse and vylenesse of hys synne and endeuoreth hymselfe to putte oute of mynde the fyrste motions of sinne whych the deuyll suggesteth and watcheth diligently the wyndowes of his fyue senses and as muche as he may flye the company of euyll persons and the occasions of synne and hathe the laste ende of hys lyfe alwayes in hys remembraunce wyth feare being also careful to walke warelye and woorthelye in the syght of GOD considering as occasion shall serue the synnes whyche hee hathe done the eternall paynes which he hath deserued the heauenly rewardes whyche he hopeth for and the passions whyche Christe hath suffered for him with suche entent as I haue before rehearsed no doute of it but that man which thus dothe shal auoyde synne shall lyue well shall increase in grace
of the holy ghoste teaching them to obserue al thinges what so euer I haue commaunded you and I shal be with you al daies to the ende of the worlde And as concerninge the purgation of Gods people a Priest hath authoritie to remyt synne as a minister in the name and power of the holy Trinitie both to them that first enter into the churche by ministring to them the Sacrament of Baptisme and also to thē that after Baptisme haue fallen vnto synne agayne by ministring to them the Sacrament of Penaunce The commaundementes of God whereby euery Priest is authorised to baptise and to remitte synnes to the penitent synners I haue here tofore in this sermon sufficientlye declared And as concernynge the perfection of the Churche of Christ and euerye member thereof God hathe geuen to Priestes authoritie to pray ouer sicke persones and to anoynte theim with oyle in his name to the remission of their synnes and the saluation of the sycke according to Gods pleasure and also to ioyne those persones in Matrimonye that marye in Christe And bishoppes also who in the order of priesthoode as the successours of the Apostles haue hier dignitie and distinct offices and aucthoritie aboue other inferiour Priestes for the perfectiō of the people in Christes Religion haue power to geue the holy Ghoste for the confirmation of them that be baptised and by impositiō of their handes to ordeyne Priestes and other ministers of Gods holye woorde and Sacramentes And further for purgyng of Christes misticall bodye the churche from all errours Scismes disobediencies and vngodly lyuynge Bishoppes haue power to vse spirituall and ordinarie iurisdiction as to cal synodes for reformation and good order to be made in the church to visit their diocesanes that neyther by tyrannye nor by heresye nor yet by the subtile craft of the deuyll the flocke of Christe be dispersed or distroyed to correct by excōmunication and other discipline the publike crimes of such as be manifestly accused denounced or found giltie obstinate by diligēt inquisition to examine and determine the causes and enormities whiche arise or may chaunce in the Churche of Christe and finallye to dooe what shall be thought necessarye and expedient for the banishing of vice and errour and the stablishing of vertue true fayth and godly vnitie For that power whiche God hath geuen vnto theym is onelye to builde and not to destroye whiche power is honorable and to bee estemed and obeyed in all Byshoppes and Priestes bee they of good lyuinge or noughty liuyng For the lyfe of an euill Prieste or Bishoppe is no hinderaunce nor preiudice to the effect and vertue of Gods Sacramentes whiche they truelye minister no more than the euyll lyfe of a Phisician hindreth the vertue and operation of a good medicine Therefore good people knowynge the necessitie and commoditie which commeth to vs by this Sacrament of Order for our instruction sanctification and finall saluation Let vs geue moste hie thankes to almightie God that hath geuen suche power to men and by thexecution of that power and the distinct degrees and seuerall functions of this sacrament of Order hath auoyded all confusion oute of his churche that it myght appeare beautyfull and glorious in his sight and let euery person take heede that he neither breake nor contemne this ordinaunce of God and so be occasion of corruptinge Gods truth and disturbyng his peace vnitie whiche by this onely order is kept preserued But in all our prayers let vs humbly make supplicatiō that God of his mercifull goodnes would preserue his churche continually in this good order without disturbaūce and that euery minister in his degree might studie and labour in the law of GOD to bee and dooe as his office requyreth seeking the buylding of Christes Churche and not the onelye increase of his worldly gayne as becōmeth the seruauntes of God being boundē to geue an accompt of that is cōmitted to their charge to the laude and prayse of Christe who with the father and the holy ghost liueth and reigneth in vnitie of Godhead for euermore worlde withoute end Amen ⸫ ¶ In what estimation the Prelates and other ministers in Christes churche ought to be had of the people Serm. xxvi FOr as muche as the Prelates ministers of Christes church good people bee ordeyned of God to bee Iudges ouer hys people in suche thinges as apperteine to the saluatiō of their soules and also to be their gouernours and rulers in all true Religion and thyrdlye to bee their ghostlye and spirituall fathers to beget children to God by the worde of Christe and the preaching of the Gospell Therfore consideryng that almighty God doth so honoure them and doeth so allowe and assiste their ministration in geuyng to them being frail and mortall menne suche power as no other creature hathe at anye tyme receyued and all for the buyldynge perfection and finall saluation of his Churche hys electe and chosen people Therefore I saye it is commaunded to all men and women that bee of the flocke of Christe to loue and to obeye and to honoure those ministers of Christ in suche sorte as the nature and woorthynesse of theyr offyce and ministration dooeth requyre For so Saynte Paule taught the Thessalonians saiynge thus we beseche you brethren that you woulde knowe them that laboure amonge you that is to saye in knowledgyng what benefites we haue of God by their labour and seruice who also bee the rulers and gouernours ouer you in our Lorde and do admonyshe you in all goodnesse as it were executing Christes office amongest you that ye wold haue them in hiest pryce and estimation by syncere loue and charitie more aboundantlye than other and that for theyr woorke and office sake hauing peace with them without vsing any disobedience contention or disdaine towardes thē By this exhortation of the blessed Apostle Saynte Paule may all men and women learne what loue they oughte to beare towardes the ministers of almyghtye God whiche oughte to be in the best sorte not onelye for the worthynesse and vertues of the persones whiche is a cause making all menne to be loued and fauoured the more but speciallye for their office and labour sake and for suche benefites as by their seruice and ministerye menne receyue at Gods hande For they be not onelye oure neighbours whome for that respecte wee oughte to loue as our selues but also they bee the causes of oure spirituall lyfe by theim wee are made Christen men by theim we haue the true knowledge of God remission of our sinnes participatiō with Christe in the vnitie of his misticall bodye the Churche into whiche body we are grafted and made lyuing members to bring forth the fruite of holynes and good woorkes by them we haue geuen vnto vs the holy ghost not onelye to oure sanctificatiō but also to our boldnes strength whereby we bee made able to withstande oure aduersarye the deuill and to ouercome
shal haue suters vnto him for their doughters kinswomē And on the other syde yf a woman haue greate substāce and goodes and many good Lordships and Manours although she haue neuer one or fewe good conditions or vertues she shal be sure to haue suters to marry with her both of great men and other be she faire or foule yong or old beautiful or deformed but the miserable life and sorowful paine that suche persones many times haue of their mariage they them selues can tell and yet they be not able to expresse wyth theyr tonges all that they fele suffer in their hartes And then they curse their goodes and the daye in the whiche they were maryed Yea and more ouer we see daylye that great men doo sell theyr children as thoughe they were bondes slaues and do nothinge studye or labour to marry their sonnes to good wyues nor their doughters to good husbandes but their principall care is to sell them where they haue moste monye Lykewyse the buyers doo not care for the good conditions of those they buye but loke more vpon the landes and rentes whyche those shall haue and enioye and therfore oftentimes both the buyers and sellers of suche wardes and other marrye their children to great misery and endlesse paine And thus for goodes and riches they be vnkind vnnaturall and cruel Fathers vnto theyr chyldren and cruel frendes vnto theyr kynsfolke in geuing and procuring to theim so painefull and sorowfull a lyfe And manye tymes they distroye their owne families and auncyent houses thereby for that their sonnes noughtly brought vp or els their sonnes in lawe euyll chosen for lacke of grace and the rather also for suche dysagrement as chaunceth betwene them and their wyues maried principallye for possessions sake dooe waste and consume in small tyme all that their parentes and auncetours wyth all theyr wyttes longe seruice and painefull industrye and labour haue gotten together in many yeres before And here ye shall vnderstande good people that I doo not prohybyte and forbydde men to looke for no maner of goodes when they wyll marrye For reason doth graunt that bothe men and women shoulde before they marrye wel consyder what crafte occupation habilitye and what goodes they haue them selues to lyue with all if they marry And reason doth admytte that they shoulde likewise looke what habylitye and substaunce they be of wyth whome they wyll marrye and wey and caste howe suche charges as maye growe vnto theym by chyldren and otherwise when they bee maried maye be borne and susteined These thinges men and women whyche wyll marrye oughte well to remember and consyder and therefore I speake not agaynste suche considerations and lookinge for goodes but I saye almyghtye GOD and reason dothe reproue and condempne all them whiche do marrye most principallye for goodes and ryches For that intent and purpose is noughte and contrarye to Gods ordinaunce in that behalfe And it is also euident that goodes and monye Lordshippes ryche apparell delycate fare and so forthe can doo no pleasure or profyte vnto the hartes of maried persones excepte they haue together faythful love kyndenesse ioye one of an other and godly and comfortable agrement Nowe that I haue shewed vnto you suche causes of mariage as be vngodlye it is lykewise requisyte to declare the other causes whyche almighty GOD and his holye word doth allow whiche be the verye same wherfore GOD did institute and ordeyne thys Sacrament of matrimonye that is to saye the loue and desire of children and posteritie by whom GOD should be more honoured and the hatred of fornication and vnclene life The first cause is set forth in the boke of Genesis where God blessed our firste parentes and bad them increace and multiplye and fulfyll the earthe Tobye the yonger shewed that he maryed onely for thys firste cause sayinge vnto almightye GOD thus O Lorde thou knowest that I take thys woman to my wyfe not for cause of lecherye or to satisfye and fulfyl my carnal lust and desire but I take her onely to haue posteritie and chyldren to the intent that thou mayest be alwayes here blessed lauded and honoured And for thys intent Christen men shoulde mooste principallye marrye and brynge vp their children in vertuouse lyuinge that they maye iustely lyue laude and honour almightye GOD and when God sendeth them chyldren to teache them to doo the same The vnchrystened and heathen men doo marrye to haue children and to encreace their people but not to haue almightye GOD lauded and honoured whose honour and glorye good men shoulde speciallye seeke to set foorth and encreace bothe in them selues and in their children The other cause is that men and women might by this Sacrament haue a iust and good remedye agaynste the sensuall appetyte of the fleshe to auoyde the sinne of fornication when they feared that they coulde not lyue otherwyse chastelye whereof Saint Paule wrote to the Corynthians thus It is good for a manne not to touche hys wyfe yet for auoydinge of fornication lette euerye man haue or vse hys owne wyfe and lette euerye wyfe haue or vse her owne husbande and lette the man paye hys debte to hys wyfe and lykewyse the wyfe to her husbande For the wyfe hathe not nowe power of her owne bodye but her husbande and lykewyse the husbande hathe not power of hys bodye but the wyfe dooe not defraude one an other excepte it bee for a tyme by mutuall consent to the intent ye myghte geue and applye your selues more freely to prayer so forth So that these two intentes that is to saye the loue to haue children and the hatred or auoydinge of fornication as they be the principall causes why this Sacrament of Matrimony was ordeyned of God so they ought to be the principall causes why men and women shoulde marrye together For so shall they receiue the graces whiche God geueth in mariage shall beautifye his church and haue greate helpe and furtherance towardes their saluation And contrarye they that with couetouse and lecherouse affections dooe ioyne theym selues in mariage they loose the grace of the Sacrament whyche they mighte haue hadde they dishonour thys holye Sacrament in making it a cloke and a defence for their noughty and vicious intentes and they brynge them selues vnder the power of the deuyll who than is permitted to preuayle againste them Moreouer good people it is expedient when a man wil marry for the causes before rehersed that he diligentlye remember and consider the lawe of Matrimonye That is to saye howe he shall bynde him self to loue his wife as his owne bodye and better than any other man woman or chylde in suche sorte as Christe loueth hys Churche and did geue him selfe to the death for it to make it holy and without spotte And also the man ought not to be bitter fell against hys wife in vsing brawlinges chyding or fightinge with her And that he muste
flesh is accustomed to corrupt the soule and finally by the handes and feete is practysed muche vyce the particulers whereof I neede not to reherse For these causes the sycke person is anoynted in the sayd places at which tyme the Priest and they that do than assist hym with sure faith and confidence in almighty God putting away all mystrust and doubt make theyr most humble prayer to his maiestie that it would please the same throughe that vnction as a spirituall medicyne and hys most mercyfull goodnes to pardon and remit what so euer the sycke person hathe offended by his sight or hearing or anye other part of hys bodye aboue mentioned with manye other godlye and holsome prayers thereunto annexed and vsed to be said and frequented in the church of Christ. And thus to praye ouer the sycke persone and to aueyle him is not the inuention of man deuised by mans wytte but accordynge to Gods ordynaunce is done in the name and authoritie of our Lord who is the authour of thys sacrament as he is lykewyse of al the other by whose assistaunce and secrete operation this sacrament woorketh hys spirituall and inwarde effect which effect Saynte Iames last of al declareth saying The prayer of fayth shal saue the sycke and God shall relieue and lyft hym vp and if he be in synne they shall be forgyuen vnto hym Which effect is double or twoo wayes the one chiefe and principall is in purging and makyng cleane the soule from daylye and veniall synne whych neuer fayleth if the sycke partye doo not stoppe the influence of Gods grace whyche hee maye doo by remayninge then in deadlye synne neglectinge to procure that to be forgyuen vnto him before by the sacrament of Penaunce or by mistrusting to receyue that grace of God whiche is signifyed and promised by that holy vnction Therefore ought euerye man and woman beyng sycke fyrst to confesse hym selfe and receyue the Sacrament of Absolution then to receyue the blessed foode of immortalitie in the Sacrament of the Aultare for the perfection of Gods influence and the increase of all hys former graces and than afterwarde wyth sure faythe and confidence in God requyre to be aneyled of the Priestes of Christes Churche And in so doyng besyde the perfyte purgynge of hys soule hee shall no doubte of it feele inwardly great easement agaynst the paynes and horrour of death great strength and comforte of the spirit wherby lyke a good warriour and stoute Champion of Christe he is then made more able to wythstande the vyolent tentations of the deuyll and fynallye greate ioye and gladnesse in hym selfe great staye and increase of fayth and hope towardes God and great desyre to be deliuered from the myseryes of thys transitorye worlde and to be called to the eternall Cytie of God in the kyngdome of heauen The other effecte is the healyng of the bodye from corporal diseases or at lest the mitigation of the same Which effect is not principall and doth not alwaies follow partly for the smalnes of faythe in the sycke person for great and vehement fayth is requyred to haue Gods power to woorke such corporall health in men partly for that God our most mercyfull father accordynge to his heauenly wisdome thinketh it best for vs other wyse to dispose of vs as he knoweth to be most expedient for the saluation of our soules or the commoditie of his elect people whose benefite of corporall health if it had bene then bestowed vpon vs perchaunce the malice of our wyll would haue abused it to the offence of God and the daunger of dampnation to our soules Therefore in all such indifferent thynges as be sycknes or health of body euery ChristeÌ„ man ought to commit and referre it to the good wyll and pleasure of almighty God and to think and esteeme that to bee best what so euer God shall worke by vs although it seeme to be hurtfull to vs or to be contrarie to oure desyres and petitions which in all thinges as he taught himself ought to be directed and submitted to hys wyll and pleasure who alwayes of his godlye prouidence disposeth all thinges swetelye and mercyfully But how so euer God shall worke concerning our corporall healthe we ought surelye to trust that god for his part if there be no stoppe in vs fayleth not to woorke inwardlye in oure soules the spirituall effectes whiche I haue rehersed before And because there be two thinges whiche let the soule freelye to haue recourse to God and to delyte altogether in him the one is that weaknes and feablenes which is left in the soule of man after the wounde of deadlye synne althoughe the gylte of the same be remytred by true penaunce the other is the daylye heapynge vp of many venial synnes into which a man faâ—leth by fraylnes of nature by sodeyne motions by imperfection or coldnes of charitie by vehement agonies of sicknes or by negligence in not taking heede to himselfe his actes and profession For that cause to remoue these twoo euils God hath ordeyned this Sacrament of extreme Unction to bee ministred whereby the weakenes of the soule is strengthened and all venyall synne remitted if it be well and deuoutly receyued And seyng a man must needes once departe hence and ende the iourney of this troublesome lyfe for so much as the soule is by the flesh lodeÌ„ drawen backe infected disquyeted and weakened therefore it hath neede of a newe strengthe and spirituall medicyne specially at the passage hence by deathe that it neyther fall gyue ouer or dispayre but that it be relieued disburdened pacified comforted made able by the strength of the holy ghost to abyde wyth God and by his ayde to passe through the miseries and trauails of this lyfe and to exchaunge the shorte lyght affections of thys tyme wyth the eternall and weyghty ioyes in the kyngdome of heauen All whych graces as I sayd before the soule of the sycke person receyueth and is indued withall by the worthye and deuout receipt of thys holy sacrament ordeyned of almighty God for the same purpose Thus haue ye heard good people the meaning effect of the doctrine of s. Iames concerning this sacrament how it ought to be vsed what grace and vertue is geuen to vs thereby which to neglect and to defraude or depriue our selues of the benefites thereof wylfullye were great folye For althoughe it be not absolutelye necessarie to saluation as is Baptisme without the which no man ordinarylye can be saued yet if it be dispised and of contempte not regarded when it may be had it is a let and stoppe to saluation Wherefore I shall exhorte you all in the name of God that when God by syckenes shall visite any of you ye folow the counsel of the holy ghost vttered and expressed by the writing of this holy Apostle Saint Iames that ye call for the priestes of the Churche I meane the great vniuersall Church of Christe which is knowen