in spirituall kynred whiche is betwene the partye that is baptised or confirmed and hys Godfathers or Godmothers and their chyldren and wyfe or husband before suche baptisme or confirmation and also betwene the Godfather or Godmother and the parentes of the chylde so baptyzed or confirmed Furthermore he ought to beware and foresee that he or she be in no errour of the persone nor of the condition and quality of the same person with whom hee or shee intendeth to marrye And if any scruple or doubt shall appeare vnto hym or her concerning the degrees or other impedimentes whiche maye lawfullye stoppe the contractinge of suche maryage than hys dutye is to resorte to know the iudgement of hys Curate And in case his Curate hathe not so profounde knowledge as to resolue him in all suche doubtes then oughte he or she further to resorte to his Ordinarye or Byshoppe to be resolued to whom onelye the custome of the churche of olde tyme not wythout great cause dydde speciallye reserue the hearinge and iudgement in all causes matrimoniall And further ye shall vnderstande good people that the maner to mynyster thys Sacrament of Matrimonye is thus to be vsed Firste lette the man aske the woman if she bee content to be hys wyfe and if she agree thereunto then lette the woman aske the man lykewyse if he bee content to be her husbande and if he saye yea so that the mutuall consent of them bothe bee knowen wythout the whyche no maryage is lawfully made before God then maye the partyes proceede too the woordes whyche doo expresse this their mutual and voluntary consent whych bee the formall woordes of the Sacrament after this maner Let the man taking the woman by the ryght hand and naminge her by her name as Marye Iane or as her name is say these wordes Iane here I take thee to my wyfe and lykewyse lette the woman take the man by the right hand and name him by his name as Thomas or as hys name is saying thus Thomas here I take thee to my husbande Nowe when the two parties which marry together haue done this and haue sayde these woordes then be they ensured and iustlye marryed together and be man and wyfe before God and they can not breake thys mariage in any wyse afterwarde as the man can not marry an other woman nor the womā an other man so long as they be bothe alyue And yf the two persones haue sufficient recorde and wytnesse to testyfye what they haue done and sayde then bee they manne and wyfe in the face of the world and so both before god and man Thys maner and fourme of woordes not onelye the parties that intende iustelye to marrye together but also suche other as shalbe called to bee present at the insurynge of other as wytnesses of the same ought diligētly to marke and obserue and to see that the parties whiche shall be insured saye the fore rehersed woordes for they be the very woordes whiche ioyne the man and the woman together and make theym husband and wyfe The neglectinge or omitting of these formall woordes or the lyke in effecte and sentence is oftentimes the cause of greate contentyon and also maye cause that the externall iudgemente of the Churche shall varye and dysagree from the inwarde iudgement of God For example Yf a man obteynynge in woordes the womans consent to marriage and she hys lykewyse shall saye these woordes Iane here I geue to thee my faythe and truthe and I promyse thee by it that I wyll marrye thee to my wyfe and shee promyseth and sayth to the man the verye same yea althoughe eche partye byndeth him selfe by an othe of a booke too performe that promyse wythin twoo monethes more or lesse yet for all thys these twoo persones bee not insured and made man and wife by these woordes although they haue sufficient recordes to testify the same because these woordes be not the formall woordes of the sacrament of Matrimonye nor make man and woman husbande and wyfe Yet these persones that make suche promise bee bounden to marry accordinge vnto their promise vnder payne of settynge theym selues in the state of dampnation And yet notwythstandynge if the man shall marrye an other women after thys promyse he is than the seconde womans husbande and not the fyrste thoughe the fyrste he styll alyue And the like case is yf the woman marrye an other man after her promyse made before she◠is than the seconde mannes wyfe and not the fyrste because the partyes at that present tyme when the one promised faith and trouth to marcye the other dyd not contract Matrimonye by the formall woordes of the presente tyme by whiche they bee knyt together in maryage but sayde other woordes sygnifyenge promyse and tyme to come and so afterward chaunged their myndes contrarye to theyr promise whereupon followeth many times grudge hatred and sute betwene the parties and their frendes sometimes also it followeth that the partyes so promysing maryage one to an other doo lyue in fornication and deadlye synne wyth the other persons which they maried afterward And for the further openinge of this matter ye shall vnderstande good people that if a man and woman doo consent in theyr hartes too bee man and wyfe and doo wyll and intende so to make theim selues by the woordes whyche they shall expresse and saye one to an other and than vpon thys consent and agrement the man saith vnto the woman thus Iane I promyse thee by my faythe that I wyll take thee to my wyfe And the woman saythe likewyse to the man or els some other suche wordes of promyse to marrye in tyme to come thinkinge and beleuing that by those woordes they bee iustelye insured and made man and wyfe Nowe in thys case these two persons be man and wyfe before God because they wylled and intended so to bee in their hartes and also intended so too make theym selues in deede by their wordes And yet they bee not man and wyfe before man and by the iudgement of the church though they haue sufficient record of that they did saied because they did not say the formall wordes of the present time wherby Matrimony is cōtracted without sayinge of whiche woordes if they can speake they be not insured and made husbande and wyfe before man and by the iudgemente of the churche what so euer they intended in theyr hartes for the church must take the wordes iustlye and iudge what they signifye after the common speaking and vnderstandinge of them and that a mā may know and not after the myndes and intentes that persones may speake for that can no man know but the speakers them selues And therefore in this case when the woordes of these two persones so insuringe them selues be brought before a Iudge to be examined it muste bee determined that those two persones bee not husbande and wyfe and yet if eyther of theim do marry as the man an other woman or the woman
an other man then do they commit adulterye and lyue in deadly synne so long as they be with those whom they haue maried And that is because they made them selues maÌ„ and wyfe before in the syght of God who sawe theyr willes and hartes and what they intended dyd then before him and therefore that maryage whiche they made than they maye neuer breake after And in case the man shall forsake that mariage whyche hee made before God and shall openlye ioyne himselfe in mariage with an other woman afterward then shall he synne deadlye and continue in the same so long as he is with that woman whom he last openly married because they be not married before god Yet dothe not the latter woman synne to vse the carnall companye of that man because shee beleueth he is her lawful husbande nor she is not bounde to beleue the contrary though he tell her the contrarye and so she may alwaies vse him as her husbande yf he vse her as his wife And the lyke case is if the woman breake from the first ensuring marry an other man then dothe not he sinne to knowe her as his wife but she sinneth because she knoweth that he is not her husbande But nowe what remedye for a man whyche hath insured and married him selfe to a woman before God with a full minde and consent in his hart and yet forsaketh her afterward and wyll not solemnize that mariage but marrieth an other openlye howe maye he saue him selfe from deadly synne and dampnation seynge hys Prelate by the iudgement of the churche wyl compel him to continue with the second woman whoÌ„ he married openlye and will not suffer hym to forsake her Surely the remedy is very paynfull daungerous worldlye howe be it it is better to fall into the handes of man than into the handes of God And for so muche as I can learne the remedye which that man maye haue is thys he muste leaue and forsake the seconde woman and go if he can and so thynke it good where he maye escape the paynes of the lawe And if he be excommunicate because hee wyll not bee wyth her and for goyng from her then he muste suffer it and so he muste suffer anye other punyshment that he shall chaunce to haue therefore rather then to vse carnall companye with that woman agayne so longe as the other woman is a lyue for he knoweth she is not hys wyfe before God and therefore he shoulde doo against Gods law if he shoulde kepe her companye as her husband and rather than to doo so and offende almyghty God he muste suffer anye maner of payne that the lawe of man maye cause him to haue And so muste a woman doo if she fall into the lyke case for thys is the remedye and there is none other that I knowe And for so muche as I haue spoken some parte of the Prelates doynge herein ye shal further knowe that if a Prelate dooe by the iudgement and censure of the Church excommunicate or curse a man or woman for leauinge or forsakynge the seconde maryage he doth it iustly and lawefullye because the Churche oughte to suppose the best and the most likeliest that is to say that he whiche marryeth openlye beyng a Chrysten man would not so haue done if he had married him selfe to an other woman before god nor haue done so greatlye againste his owne conscyence and Gods lawe And also the Church ought to suppose thys seconde marryage good because it canne not haue a due prooffe of the fyrste Marryage which the man saythe hee made before God but ought to iudge and determine the seconde maryage to be lawful may iustly excoÌ„municate him that doth forsake it And moreouer the Churche may not beleue the maÌ„ which saith that hee was maryed before that this second woman is not his wyfe For besyde that bee graunteth that he hath broken the promise and mariage whiche he made before almighty God he also confesseth openly before the church that he is vntrue in hys â—eedes and woordes and not worthye to be trusted and beleued and therfore the churche ought not to allow his saying nor to beleue it as true concerning the first mariage but rather to iudge it to be false and that he sayeth so nowe because he loueth not this woman but hateth her or els so he sayth for some other euyll purpose Wherefore I shall exhorte in the name of our sauiour Christ euery maÌ„ or woman diligently to loke vpon them selues their own consciences and discretly to consider what they wyll and intende in theyr hartes when they make anye contract and promise of maryage openly or secretly For by their owne consciences and intentes they shall be iudged before God and be condempned if they do the contrary althoughe they may with wordes and excuses doo agaynst it and defend theyr so doyng here in the face of the worlde before man The surest waye that euerye man and woman may take in making of these coÌ„tractes is to marry alwaies in dede here before man as they dyd wyll to do in theyr hartes at the tyme of their ensuring what wordes so euer they said than for so maye they alwaies discharge theyr conscience and put awaye all doubtes and lyue iustly together husbande and wyfe in the seruice of almightye God Moreouer the like doubte or ambyguitie maye chaunce vpon the other syde that is if a man and woman come together to insure them selues and do saye the very formall wordes of the Sacrament before sufficiente recorde and yet the man doth not consent in hys harte to take that woman to his wyfe but saieth the wordes for feare of displeasing his parentes or frendes or els for some other noughtye purpose and likewise of the woman Nowe these two persones be husbande and wyfe by the iudgement of the Churche and before man and yf any of them would forsake the other and be maried againe they maye not so doo thoughe they both graunt that they did neuer coÌ„sent to be man and wife when they were insured no nor though they do both agree to forsake other and yet they be not husband and wyfe nor maried before god and that is because they did not wyll and consent in their hartes so to be when they sayde the wordes of matrymonie And therefore yf these two persones do vse carnal companye together then the partie which did not consent doth commyt fornication and sinneth deadly in so doynge the duetie of mariage as longe as he continueth in the same wyll and mynd that he had when he was insured be it the man or the woman Therfore let euerye man and woman take good hede when they be insured and speake the wordes of this sacrament that they thinke and will then in their hartes the same thinge whiche they doe expresse in their wordes or els lette them neuer speake those wordes neyther for father or freÌ„de or for any other cause Nowe the
remedy in this case is easyer than in the other before whiche is this that the man must chaunge his minde and consent in his harte to take that woman to hys wife as he saied before that he did and the woman likewise And this done then be they man and wife before GOD and their matrymoniall knowledge together is no lenger sinne but lawfull and good afterwarde This is the remedy in this case and there is none other Many moo cases and difficulties in this Sacrament of Matrimony I might reherse whiche the Churche of God hath fullye debated and resolued but I thinke these few to be sufficient to the laye man for vnderstandinge howe mariage ought to be ministred and contracted And notwithstandinge that the man and woman consentinge to bee man and wife and sayinge the wordes of the Sacrament be perfitely maryed together yet the marienge of them in the face of the Churche afterwarde by the ministration of the Prieste is not superfluouse but muche expedient for sondrye causes firste to thintent that this Sacramente shoulde haue that solemnitie and reuerence whiche is due to so holye a thinge instituted by our sauiour Christe him selfe for that coniunction whiche the Prieste as Gods minister dothe vs to vnderstande that Matrimonye is made by the assystaunce and working of almightye God Secondlye that the persones whiche be maried may receiue haue the fruite of the praiers and suffrages whiche be saide for them in the sacryfyce of the church and also may be partakers of the blessinge of God which is made ouer them by the priest wherby we knowe that the state of lyuing in mariage is blessed of almightie God And thirdlye it is solemnized in the Churche that it might haue the more recorde and be more allowed and fortyfied by the solemnization and that all doubtes whiche mighte be imagined againste it shoulde be put awaye Further I shal not nede to alledge vnto you at this tyme but onelye shall exhorte you to haue alwaies God his true religion before your eyes in entringe to this state of life by matrimonye whiche can not be dissolued or auoyded at the wyl and affection of man but must be kept and obserued till death departe the same For as we see by experience how vpon noughty affectionate beginninges there commeth seldome good successe so yf the beginninge of these contractes in maryage bee vsed with discretion and Godlye intent in suche forme as I haue declared vnto you where the harte and worde do ioyne together and the dede performeth that was promised and sayd before then shal these manyfold contentions breache of charitie cease the parties loue one an other in chaste loue as Chryste loued hys Churche and shal labour to bringe vp their children in the feare of God and knowledge of true religion which shalbe a great helpe and furtherance to their saluation by the mercy and merites of our sauiour Christe to whome wyth the father and the holy ghost be all honoure and prayse for euermore Amen ⸫ ¶ For what intent and wyth what affection men and women should marrye Ser. xxix AS in the contracting of maryage good people yf the ryghte forme and laudable maner therin prescribed by the holy Church be not obserued ther chaunceth often times muche contention and hatred afterward vpon the same as ye haue bene taught euen so yf thintentes of mariage and the causes that moue and prouoke men and women to bee maryed be not Godlye and honest the successe of those mariages commonlye folowe thereafter For whyche cause I intend God wyllinge to declare vnto you at thys tyme whyche causes bee nought and reproueable and whyche be honeste and Godlye For yf the intent and cause why men and women dooe marrye be not good and Godly than shall not there lyfe be acceptable to almightie God nor yet longe pleasaunte vnto them selues as experience doth many times euidently shewe A great number of folkes do marrye for one of these two causes and intentes or for bothe eyther to haue the luste and vnclenlye desire of the fleshe fulfylled or els to get worldlye goodes and riches therby Both these causes if they be chefely and principally intended by the parties which marry be very euil and vngodly Many yonge men and women doo vse to say in rebuke of other that they wyll not marrye for ryches and goodes but for good loue and yet that good loue is mooste principallye for to haue their sensuall appetyte and carnall desyre fulfylled Whiche maner of loue doth neuer long endure betwene them that so marrye but it decayeth and goeth shortly away And than suche persones beginne to mislyke one an others conditions and to waxe werye one of an other and after continuaunce and increace of that werynesse it groweth to bee so paineful and greuous that the parties wyshe them selues vnmaryed againe yea and many tymes they wyshe them selues buried and no merueyle For an euyl tree suche as is carnall concupiscence and fleshely loue can bring forth no good fruyte but such as I haue rehersed I nede not to shewe and iudge for what intent goodlye younge women marrye poore and miserable persones when they haue done amisse For they be but a smal numbre and yet they vse more vyce vnder the cloke and couer of mariage than they durst do before whē they were syngle Now againste these persones whiche after such sort and with such intēt do enterprise to marry that they do exclude God from them selues and from their mindes and do applie and geue them selues to satisfye their lustes and pleasure as horses and moyles do whiche haue no reason or vnderstandinge againste all suche persones as the Aungell Raphaell taught the good younge Tobye the deuill hath power to preuayle And althoughe almightye God of his greate mercye doth not nowe suffer the deuyl to vse his malyce againste the bodies of suche offendours as he vsed in the time of Tobye agaynste the seuen wicked husbandes of Sara the doughter of Raguell yet no doubte of it their noughtye eye doth make darke their hole bodie that is to saye their wicked and lecherouse intente dothe corrupte their soules whereby they come to the snare of the deuyll who spirituallye preuayleth againste them Moreouer the greater parte of the other people dothe marrye for the other cause that is for goodes and ryches And for this purpose man and woman doo not onelye marrye them selues but they doo also studye and labour to marrye their children and kinsfolkes to gleane and get ryches So that nowe commonlye there is no other vertuouse lyuinge honestye good conditions wisdome stocke lynnage personage beautie youth nor any thinge els so greatly regarded and considered as is worldlye goodes and possessions For if the man be voyde of vertue and discretion and lette him haue deformitie and be without personage and so forthe yet yf hee haue greate lande and goodes there shall be no faute nor lacke founde in him but
maye bee minister of it and for lacke of theym anye wooman yea the verye moother of the chylde yf case so requyred and for doctryne a litle suffyseth for the fourme of the Sacrament consisteth but in three or foure woordes whiche be soone learned And lyke as chyldren were made giltye of originall sinne and dampnation for an other mannes faulte so they maye be reconciled agayne to God and haue remission of synne in Baptisme by other mennes faythe For whiche cause euery chylde that is Baptysed professeth Christes fayth by the mouthe of the churche which is represented by the godfathers and godmothers and likewise maketh hys couenaunt with God to renounce the deuyll and all his woorkes and vayne pompes And therfore all you that haue bene or shall bee Godfathers and Godmothers by offringe of children to Christ by Baptisme in the name and fayth of the Churche whiche you represente and by aunswering for the children haue made your selues sureties for the same take hede to your charge that when the sayde chyldren shall bee hable to take knowledge ye teache or procure them to bee taughte that fayth and professyon whiche they haue made by you and to bee exhorted dyligentlye to lyue a Godly and vertuous lyfe accordinge to that professyon whiche they haue made in theyr Baptisme by you and to obserue the commaundementes of God and all thinges whyche they haue promysed and vowed by you so that bothe you and they might passe ouer the tyme of thys presente lyfe in the well vsinge of Goddes graces geuen in Baptysme labouringe dayly to continue and to increase the same in the feare and loue of GOD and good workes that at the ende and terme thereof ye maye attayne the crowne of rightousnesse whiche God wyll geue as he hath promised to all them that loue him to whom be al praise honor and glorye for euermore Amen ¶ Of the auncient and Godly Ceremonies pertayning to Baptisme and what is ment and taught by them Ser. iiii IN Baptisme good people besyde the very ministracion of it whyche consisteth in speakinge of a fewe formall wordes ouer the child baptysed by the minister of God and in dippinge the same chylde the same tyme in the Element of water or in tyme of neede by powrynge water vppon hym whiche two thinges bee required of necessitye to the true mynystracion of thys Sacrament there be also other Ceremonies vsed whiche be called Sacramentalles and haue bene vsed vniuersally throughoute the holle Churche of Christe from the Apostles time tyll this daye and were ordeyned to bee vsed partely against the power of the deuyll partely for the deuocion and instructyon of vs and them that bee baptised for that cause I thinke it good to declare vnto you at thys time which be those Godly and auncient Ceremonies of baptisme and what is mente and taught by them The first Ceremonye whiche is called Exorcisme is done withoute the Churche doore because the childe that is brought to be baptysed is as yet no parte of Christes catholike Church but the childe of Gods wrath by hys natiuitye conceiued in sinne and is vnder the power of the deuyll tyll he be admytted into the Churche of Christe by baptysme and be made a membre of the same Churche by regeneration and the renuing of the holy spirite for whiche cause the holy Churche vniuersallye and after one maner vseth first of all this exorcisme whiche is an adiuration of the deuyll in the name and power of the holye Trinitie to departe from that creature of God whyche he possessed before whereby the chylde is delyuered from the power of the deuill that stoppeth him all that he can from the Sacrament and the grace of the same and is prepared to be translated and brought into the kyngdome of Christe Here plainely appeareth how the prince of this worlde is cast foorth and how the stronge prince is bounde and hys vessels bereafte from hym and broughte into the possession of the stronger conquerour that hath taken captiue the captiuitie it selfe and hathe geuen giftes to men Lyke as kinge Pharao in Egipt oppressinge the people of Israell with importable woorkes and kepinge them in thraldom and slauerye and not suffringe them to depart from Egipte at the message of God by Moyses and Aaron was sondrye and dyuers wayes plaged by almightye God and yet styll dyd obstinately withstande God tyll he and all his armye was drowned in the read Sea euen so the deuyll kepinge in bondage and thraldome the reasonable creatures of god is continually plaged scourged by these exorcismes and adiuracions in the power and name of God and yet he beyng obstynate in hys malycyous tyrannye dothe not wholly dismysse and suffer the sayd creatures of GOD to departe out of his dominion tyll they come to the water of Baptisme wherof the read Sea was a figure and there is he ouerthrowen and the childe baptised sette at lybertye by the mightie hande of God to serue him al the dayes of his lyfe In this exorcisme there bee vsed dyuers thinges Firste the partye that is baptised geueth his name to Christe eyther by him selfe if hee be of age or by his Godfathers and Godmothers as representing the Churche wherby we be taughte that he renounceth vtterlye the deuill his former possessour and now geueth his name to be taken as a souldiour of Christ and to be from henceforth vnder his dominion and obedience So longe as he remayned in the possessiō of the deuyl he bare no name but as soone as the name of GOD is called vpon ouer him than hee taketh a name and begynneth too bee wrytten in the booke of lyfe Nexte the geuinge of the name the chylde baptysed is marked with the sygne of the crosse in dyuers partes of hys bodye whereby we vnderstande that now he is receyued into the army of Christ and taketh hys souldyours coate and his badge vppon him whiche is the crosse of Christ vnder whiche he professeth to make warre againste the deuyll duringe his lyfe Whiche crosse the deuyll feareth marueylouslye because he was once beaten and ouercommed with that rodde and as God when he plagued the Egiptians woulde not suffer the Aungell to kyll any persone nor yet to enter into the house but to passe by the house where the bloude of the Paschall lambe was sprynkeled vppon bothe the postes of the doore euen so the deuyll that is the destroyinge Aungell dare not come nere to kyll but flyeth from hym that professeth to fyghte vnder the crosse and so in verye dede taketh his crosse vpon him and foloweth Chryste The lyke is shewed in the Prophete Ezechiell howe that all they in the city of Hierusalem that were marked with the letter taff T. in their forehead whyche is the verye sygne and prynte of the crosse were saued and delyuered from the plague and sword of Gods Aungell And this sygne of the crosse is marked vppon the chyldes
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
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
is not onelye expressed in the wrytinges of the holy Prophetes and in the old lawe of Moyses whyche was the fygure declaryng what ought to be done in the new testament where ryghtwisnes doth and ought more to abound than it did in the Scrybes and Pharisyes and yet in this point concerninge the lyuinge of the ministers it was not a bare ceremonye shadowinge a truthe to come nor yet onelye iudiciall perteyninge onelye to the gouernement of the cyuyle state of that people of the Iewes whiche is nowe dissolued but did instructe men how they should behaue theim selues in that behalfe to God and their neighbour whiche ought to take place be obserued aswel now amonges vs in the newe Testament as amonges them in the old but also is declared to be due to be payed of Christen people nowe in the time of the newe testament by the consente of Christes vniuersall Churche as well by the testimonye of the holye Fathers and the vniuersall custome of the sayde Churche euer since the time that anye Realme was holly conuerted to the fayth of Chryste as by the determinacion of generall counsell The consent and iudgement of whom our Sauioure christ hath taught to be obserued in all doubtes as a sure argumente of the vndoubted truthe and a sure pyller for euerye Christē man to leane vnto And as the withdrawinge or not payinge of this duetie of tythes from God that hathe reserued the same in token of hys vniuersall dominion to thintent men should learne to feare hym at al tymes is verye sacrilege and the contempt of God and his true religion so is it the cause of darth and famyn and many other plages which by Gods iuste iudgemente fall vpon the people therfore lyke as the honouringe of God and hys ministers in this point and the true paymente of the same is the cause that God dothe blysse hys people in sendinge vnto them aboundaunce and plentye in all corporal and spiritual benediction For which cause I shal most hartely require you to consider what I haue saied concerninge your duetie to God and the ministers of hys Churche in louing obeying and honouring thē whiche I speake not for their glory or gayne worldly but for your profyt discharging my selfe in declaring vnto you the wyll and commaundement of God in thys behalfe to thintent ye might auoide his high displeasure for doynge the contrary and on the other side obteyne the aboundaunce of hys grace and blessing like obedient seruauntes and thankful children whom he shall at the last day rewarde with the fruition of his glory throughe the merytes and mercy of his onelye sonne our Sauiour Iesus Christ to whom with the father and the holy ghost be all honour and glorye world without end Amen ¶ Of the Sacrament of Matrimonye and what grace is geuen in it Ser. xxvii AFter that almightye GOD oure Lorde good people had created and made the first man Adam and had placed him in Paradyse he by and by coupled and ioyned vnto him in mariage a woman created of hys owne fleshe and bone wherby appeareth that matrimonye is the elder and more auncyent than al the other Sacramentes and instituted by God hym selfe before the fall of man for good and necessarye causes As for the ayde and comforte of man both in their common lyfe together and also for multiplication of mankynd and the Godlye bringinge vp of theyr children it beinge prepared and ordeyned of almighty God to be a meane and instrument for lawfull generation betwene theym and perpetuall continuaunce of mankynde to the worldes end For whiche purpose almightye God when he had ioyned them in mariage together he blessed them wyth hys holy worde sayinge to them Increase you and be you multiplyed and fulfyll the earth Furthermore almyghtye GOD to whome nothing is vnknowen but al thinges both past present and to come be presētly before his eyes foreseinge that man woulde be deceyued by the crafte of the Deuyll and fall from that rightewisenes whiche he had created him in and that as he woulde by his owne free wyl disobey God his superiour so hys fleshe and carnall desyre should by Gods iust iudgement likewyse disobey him therfore he ordeined Matrimony that as it should be to man and woman before their fall a meane of that generation and multiplyeng of Gods people so it should be also after their fal a remedye to excuse the vnlawfull desyre of theyr sinful fleshe Last of all almightie God foreseinge the bondage and damnation of mankynde for hys dysobedience to God and of his infynite mercye purposing to redeme mankynd againe from the said bondage and damnation by sendinge hys onelye begotten sonne to be made man and in our flesh to regenerate vs and to restore vs to be the louinge children of God againe therfore to teache vs this his good wyll purpose that we should by faith continually knowe his godlye counsell concerninge our redemption and regeneratyon he ordeined and instituted this lawfull cōiunction of man and woman in Matrimonye to be a signe or Sacrament of the mariage betwene his onelye sonne the lambe of God oure Sauioure Christ and his spouse the holy Churche Wherof Saint Paule wrote to the Ephesyanes sayinge thus For this cause a man shall forsake hys Father and mother and cleaue vnto hys wyfe and they shall be two in one fleshe For this Sacrament is great I say in Christ and in the church and for the better vnderstandinge of this thing ye maye consider that GOD in the beginninge made twoo merueylous coniunctyons in man One betwene the soule of manne and his fleshe and thys coniunctyon is naturall the other betwene manne and woman in maryage and thys coniunction is voluntarye and Sacramentall euen so there bee twoo merueilous cōiunctyons betwene Chryste and the nature of man the one lyke the coniunction betwene mannes soule and hys fleshe which is when the worde was made fleshe that is to say when Gods sonne in his incarnation dyd ioyne oure mortall nature to hys Godly nature in vnitie of persone The other is lyke the coniunctyon betwene manne and wyfe whyche is made by voluntarye loue betwene Christ and his Church that is to saye that companye or congregation of all Christen people redemed sanctifyed and nouryshed by Chrystes precious bloude And of thys coniunction Matrymonye is an holye Sacrament For as by the vse of Matrymony are borne and broughte forthe into the world naturall children so by the vertue of thys maryage betwene Christ and his spouse the Churche are daylye begotten to GOD spyrytuall chyldren And as GOD made vnto Adam oure forefather a wyfe of a rybbe taken oute of hys syde when he was cast into a slepe euen so by the bloud and water that ranne foorth of Chrystes syde when he sleped by death vpon the crosse was the Church of Christ maried vnto hym and made his spouse to cleaue vnto him as one fleshe
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