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
synne so they myghte bee reconcyled agayne to GOD by other mennes faythe So that the holy Church oure mother aunswereth and professeth the true faythe for the chyldren and make the promyse for theim tyll they maye vnderstand that fayth and kepe that vowe whyche is made in theyr names by the Churche their mother Than after the professyon of thys faythe the partye is asked whether hee wyll bee baptysed or no because no manne hauinge the vse of hys wyll is saued wythoute the consente of hys wyll and when he aunswereth or it is aunswered for hym that he wyll than is he putte into the water thryse and baptysed in the name of the father and of the sonne and of the holy ghost in whyche thynge consysteth the greate mysterye or Sacramente of baptysme where the fleshe is washed and the soule made cleane where the inward man is made new and Christ is fourmed in the minde of man wher the deuill the olde tyrante and vsurper is driuen awaye and god the right owner possessor is brought in Than are we as saint Paule saith buried with Christ by baptisme into death that as he rose from death by the glory of the father so wee shoulde likewise walke in a new lyfe Wherby we vnderstande that lyke as Christe dyed and rose againe the thirde day and lyueth euermore so euery man when he renounceth the deuyll he dyeth to synne and kylleth the woorkes of the fleshe in him self and when he is dipped and put vnder the water than is he buried to sinne as Christe was putte within the earth in the sepulchre and when he is thrise putte vnder the water he representeth the three dayes of Christes buryall and when he is taken foorth of the water againe than doth he rise a newe manne as Christe rose oute of the Sepulchre and oughte to dye no more by seruinge of sinne but to lyue continuallye in righteousnesse and holynesse all the daies of his life And although the old and auncient tradition of the Churche hathe bene from the beginninge to dippe the childe three tymes in the water as Christe laye three dayes in his graue yet that is not of suche necessitie but that if he bee butte once dipped in the water it is sufficyente yea and in tyme of greate perylle and necessytie if the water be but powred vpon his head it wyll suffyse Nowe when the baptisme is done the childe is anoynted in the crowne of the heade with the holy Chrisme whereby we be taughte that he is by the Unction of the holy spirite incorporated and grafted into Christe who is the heade of his mistical body the Church and there is he anoynted and made a spirituall Kinge to rule and ouercome his owne carnall affections and also is anoynted and made a spirituall priest to offer vp spirituall sacrifyces to God in a pure hart and so he taketh of this holy Chrisme and of Christe the name of a Christen man beyng anoynted into euerlasting life which he is bounden to seke and procure all the meanes he can althoughe it were wyth the losse and spendynge of thys temporall lyfe here And by and by after he bee anoynted wyth the holye Chrisme he hathe a whyte vesture or Chrisome putte vppon hym whyche declareth that the chylde hathe nowe putte of the foule and fylthye cloutes of synne and hathe putte on the chaste garmente of Innocencye and clennesse of a newe lyfe whyche he oughte wyth all dylygence to keepe vndefyled and to presente it before the iudgemente seate of Chryste for thatteyninge of eternall lyfe And also a waxe candle burninge is putte in hys hande whereby is sygnifyed the lighte and truth of Christes doctryne and that his duetye is to fulfyll that in hys lyfe whyche Christe taught in hys Gospell saying Let your lyght shyne so before menne that they maye see youre good woorkes and glorifye youre father whiche is in heauen and he that preserueth and kepeth this candle vnquenched tyll the daye of our lorde shall amonges the fyue wise virgins enter in with the spouse to the heauenlye maryage Thus I haue declared vnto you good people all the ceremonies vsed from the beginning of Christes Church vniuersally in the ministracion of baptisme and what is ment and signifyed by them wherby we know perfitely both the effectes of baptisme and also the duetie of hym that is baptysed whiche I praye you and exhorte you in gods name both to remember your selues and also to teache your children them as soone as they can vnderstande and amonges all other speciallye that solemne couenaunte promyse and vowe whyche they haue made for the renouncinge of the deuyll his woorkes and all his pompe and pryde teache them that thys promise is made not to an earthlye man but to God almightye and all hys holye aungels who hath power to destroye and caste into hell bothe bodye and soule of hym that kepeth not hys promise and teache them to renounce and forsake the deuill not in wordes onlye but in their dedes not in the sounde of their tounge but in all their conuersacion and teache them that they haue to dooe in their conflicte with an olde craftye and mightye enemye againste whom if they preuayle as they can not without their owne great diligence and the special ayde of Goddes holye spirit whereof they be alwaies sure than wyll GOD kepe hys parte of the league and promyse that is to saye he wyl saue them by grace in this world and by the fruicion of his glory in the next world through the merites of Christ his sonne to whom with the holy ghost be al glory and praise Amen ¶ Of the Sacrament of Confirmation Ser. v. AFter that a man by receyuing the Sacramente of baptisme is born agayne and made a member of Christes misticall bodye it is ordeyned by our sauiour Christ and hys holy spirite that he should also receiue the Sacrament of Confirmation and thereby be confirmed and made stronge in that grace whiche he receyued before for which cause I thynke it good at thys time good people to declare vnto you what ye ought to think of that Sacrament of Confirmation and what spirituall grace and effecte it woorketh in hys soule that is confirmed and what is euerye mans duetie to dooe that hath receyued it We oughte to think that our sauiour Christ did institute thys Sacrament concerninge the grace and effecte of it firste when he dyd promise to sende to his disciples the holy ghost and also when he dyd perfourme the same promise by geuing to them the holy ghost Many times did he promise to sende the holye ghoste but speciallye a litle before hys ascencion when he sayde I shall sende vnto you my fathers promyse but remayne you in the citie tyll ye bee indued with strength and power from aboue And agayne he sayde ye shall receyue the vertue of the holy ghost comming vppon you and ye shall
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
After that they had walked and profited thus muche in the fayth they did commyt suche a synne that was able to alienate theym cleane from Christ whereof the apostle spake Beholde I Paule saie vnto you if you vse circumcision Christ will profite you nothing And againe you that be iustified by the lawe be fallen from grace Yet after these decayes of faythe after so greate falles he calleth them backe againe and with motherlye affection dothe cheryshe them sayinge Mine owne litle children whome I labour to bring forth againe as a mother doth of her child vnborne whiles that Christe be formed in you What other thinge is taughte by these but that it is possible that Christe maye bee formed and dwell in hym agayn by penaunce that hath fallen from Christ by extremitie of sinne before Almyghty GOD wylleth not the deathe of a sinner but that hee conuerte and lyue Lette vs therefore be conuerted and lette vs yeld our selues to the accomplishinge of Gods wyll For so longe as wee bee in this life how greate synnes so euer we commit it is possible to wasshe theym all awaye by penaunce but when wee shalbe taken out of thys worlde there although wee repent vs for wee shall repent very muche yet we shal haue no profyte of our repentaunce And althoughe there be gnashinge of teeth yowlynge and wepynge althoughe wee praye and crye out wyth innumerable obsecrations no man wyll heare vs no man wyll succour vs no not so much as with his fyngers end powre a litle water vpon our tonge that burneth in the flambe but wee shall heare that the ryche man hearde of Abraham that a greate wast distaunce is putte betwene vs and you so that none from thence maye come hyther nor from vs to you Lette vs therfore good brethren caste vp oure eyes to oure Lorde Iesu Chryste and lette vs lyke good and profytable seruauntes seeke hym and not dyspayre so longe as wee enioye thys lyfe by penaunce to obteyne pardone for oure synnes onelye in hell as I sayed the medycynes of penaunce wyll profyte nothing but in this lyfe althoughe it bee in the laste crooked age and in the extremitie of synne yet beleue me it wyll cure vs and bringe vs to perfyte healthe For thys cause the deuyll moueth and dothe all that he can to bringe desperation into oure mindes He knoweth full well that yf a manne doe penaunce but a lytle space be it neuer so shorte yet hys conuersion shall not bee vnfruytfull Onelye lette vs nowe begynne to dooe better Euer the beginning semeth hardest At the first steppe the waye of vertue seemeth to be harde and not able to bee commed vnto For so is the nature of all thynges all labour seemeth painefull so long as it is weyed onelye in the consideratyon of a mannes mynde But when we come to the experience of the thinge and beginne to goe throughe a lytle of the laboure than is all the feare of the gryefe dryuen cleane awaye The successe of the woorke bryngeth swetenesse and the encrease of vertue newe repayred bryngeth gladnesse to oure myndes and by and by maketh vs stronger when the hope of saluation begynneth to seme nyghe at hande For that cause the deuyll tooke Iudas oute of thys lyfe least knowynge that there was a waye to turne to saluation he mighte by penaunce refourme hys fall Therefore lette vs nowe enter the iourneye of lyfe let vs returne to the heauenlye citie wherein we be elected and appoynted as free citizens The gates of this citie desperation hath shutte but hope shall open theym and sure confydence shall make the entree large and brode When the soule begynneth to despayre of saluation it regardeth not then after what sorte or into what vice it caste it selfe it feareth to dooe or to speake nothinge that maye be contrarye to her saluation And as we see often in theim that bee madde when they haue once loste the staye of theyr ryghte mynde then they feare nothynge nor bee ashamed of nothinge but are bolde to speake and doe whatsoeuer they liste thoughe they shoulde fall into the fyre or into a depe pyt they stick not nor pull not back theyr foote euen so they that be taken with desperation are made intollerable and runne throughe the wayes of iniquitie neither shame nor feare letteth theym neyther presente miserye dothe stoppe them nor payne to come dothe affraye them onelye deathe whiche they can not auoyde endeth the execucyon of theyr malice Wherefore I moste entierlye beseche you yf there bee anye here that dispayre or bee in doubte to attayne mercye and forgeuenesse to take agayne the swete yocke of oure sauiour Iesus Christ and his light burdē and not to suffer so greate a treasure of Gods former giftes and graces vtterly to peryshe It will perishe yf we continue in synne prouokyng GOD more and more with our noughty dedes Lette vs aryse therefore nowe wythoute delaye and beleue me oure aduersary wyll flye awaye our boldenesse shall make hym affrayde the more fyerce wee bee the more fearefull wyll hee bee and GOD wyll be presente and bothe diminyshe the conscyence of oure synnes and vndermyne hys mighte and strength So shall we faythfullye serue hym here and reigne with him eternally in the next world throughe Christe our Lorde to whom be all glorye for euer Amen ¶ Againste presumption of mercye Ser. xvi LYke as penaunce is the mother of mercye and a vertue most agreable to the wyll of GOD euen so good people an vnpenitente harte is an enemye of mercye and moste repugnaunte to the fountayne of al goodnes and suche a vyce as onely can neuer atteyne forgeuenesse at Gods hande who daylye throughe hys vnspeakeable mercye prouoketh synners to penaunce whome obstynate synners delaiynge their conuersion doe prouoke to anger Manye there bee that purpose to continue styll in theyr synnes vpon hope of remission and forgeuenesse at the laste ende or in theyr olde age abusynge Goddes goodnes and contemninge hys iustice These men gooe frome euyll to worse and abuse the precious treasure of tyme by their continuaunce in synne whiche GOD graunteth to man as a specyall remedye againste sinne From this mooste detestable vyce the consideration of Goddes inestimable and infinite benefites should withdrawe vs leste our vnkindnesse dooe appeare whyche stoppeth the wayes of grace and suffreth remission to haue no entrye into our soules GOD the father hath so loued vs that to redeme vs his seruauntes he hathe not spared his onely begotten sonne God the sonne hathe so loued vs that to make vs his seruauntes he hath redemed vs not with corruptyble golde or syluer but wyth hys owne precious bloude whyche he hathe shedde forth aboundauntlye They both haue sent and geuen vnto vs theyr holy spirite God the holy ghoste who hathe endued vs wyth heauenlye and marueylous giftes by whom we haue strengthe of good lyfe lyghte of true knowledge and assuraunce that wee shall
of the bodye can not sustayne bothe But when bothe are made incorruptible then maye the payne rage at wyll and fynde no ende Let vs not thinke that the extremytye of oure torment shall make an ende of our sorowe but as we sayed oure sinnes shall kindle oure payne and incorruption of bodye and soule shall without end continue the same And if it were so that equall time and all one space were appointed for the pleasure here and for the payne there shoulde there be any man so folishe and so madde that woulde chose for one daye of pleasure to suffer one daye of payne when as the sorowe of one houre and euery torment of the bodye is wonte to make vs forgette all tyme paste in pleasure before But now where as it is possible in a shorte time yf we conuert to God to escape all these tormentes of paines and to atteyne eternall ioye why doe wee lynger why do we tarye and do not vse the largenesse and free gyfte of GOD The vnspeakeable and infinite goodnesse of God hathe alreadye prouided not to extend the tyme of our laboures and conflictes nor to make it longe or eternall but shorte and as I might say a moment of an houre This is euen the life present yf it be compared to the lyfe eternall The goodnesse of God hath therefore prouided that in thys lytle shorte lyfe shoulde be oure conflictes and labours and in that whyche is eternall shoulde be the crowne and rewarde of oure merytes that oure labours shoulde soone be ended and the rewarde of oure merites should endure for euer But this like as it reioyseth them that through paciēce of labour receiue the crowne So it tormenteth and afflicteth them in tyme to come that see them selues for a short time of pleasure to haue lost eternall glorye and to haue gotten perpetuall miserye And lest we come into this vexation of mynde lette vs nowe awake whyle we haue tyme. Loo nowe is the time acceptable nowe is the daye of repentaunce But if we neglect oure lyfe there remaineth for vs not onelye those euils whyche we shall suffer in hell but an euill more greuous then all that To be excluded from all goodnes and to be depriued of suche ioyes as be ordeyned for sayntes doth engender such a griefe suche a sorowe that if no other did otherwyse vexe vs that alone might suffyce The lacke of the glorye whiche we had in our power to enioy passeth all the tormentes that be in hell For when the holle vniuersall worlde shall come to iudgemente to be iudged of that iudge that nedeth no witnes that seketh no proues that admytteth no oratours but all these set aparte he himselfe discouereth and sheweth abrode both dedes wordes and thoughtes and euery thing as it were painted in certeine tables he layeth open before the eyes of them that did them of them that stand by How shall not euery creature then shake and stand in great feare And if then the floud of fyre did not ouerflow the worlde nor the terrible angels assist God and if there were no face horrible sight of tormentes but onely this that yf men were called forth before the kinge and some should be accompted worthye prayse and honor and other wyth shame rebuke and confusyon abiected out of syght If men should onely suffer thys kinde of punishment would not it in a maner excede all the paynes of hell that other men receyuing rewardes of the king they had deserued shameful repulse with confusion how great 〈◊〉 this is although my wordes can not fully teache it nowe yet when it shall come to experyence of the matter in dede then we shal plainelye know it because we shall painfully fele it Adde also to all these the sorowes of the tormentes not onely the confusion and shamefull reproche but also put before thine eyes the way that men be drawen to the fyre and paynes thinke vppon the cruell and horrible ministers of the paynes that throw downe headlinge synners into all kindes of tormētes and that the same time that other which lyued well are borne vp by the most clere and pleasaunt aungelles before the hyghe seat of the eternal king and are rewarded with crownes of glory and immortall reward It is no maruaile if the infidels and they that beleue not the generall iudgement and the resurrection to come care not how they liue and haue no cōpunctyon of harte nor remorse of their synnes but for vs that see thinges to come surer then thinges presente to lyue so wretchedlye and to take no remēbraunce of the iudgement to come but to fall into vtter contempt of it it is extreme maddenesse and one of the greatest sinnes of all when we that beleue frame our lyues lyke vnto them that beleue not To fall into sinne is a point of mannes infyrmitie but to remayne in synne styll is a poynte of the deuilles obstinacye Thus let vs put before our eyes the last daye and make haste to amende our lyues tyll we haue tyme. For he that hath promysed pardone vnto vs whensoeuer we conuerte dothe not promise vnto vs longe lyfe and to lyue whyle to morowe Watche therefore sayeth our sauiour Christe because ye knowe not the daye nor the houre Euer ought we to be afrayde of the laste daye which we can not foresee We ought than to seke our Lorde GOD whyles he maye be founde and not to lye sleping in sinne as the fyue foolyshe virgins did tyll the spouse come and the doore be shutte For than shall the doore be shutte to them that to late and vnfrutefully shall lament whiche now standeth open to all that truely and betymes wil be penitent There shalbe repentaunce than but not fruitfull For than shall he fynde no pardon that now wilfully looseth the time of pardon Yf we than praye wyth the foolyshe virgins Lorde lorde open the doore to vs wee shall heare hym saye againe I knowe you not For there is no man can obteyne that he asketh whyche here woulde not fulfyll that GOD commaunded He that wyll be oute of all dout and auoyde the daunger of eternall deathe lette hym dooe true penaunce whyles he is in healthe and hathe space and occasion of GOD offered to doe it and than maye he be sure because he hathe done penaunce in that tyme when he myghte haue synned more But yf he wyll than take repentaunce when he can synne no more than synne dothe forsake hym and he not it and than it is no maruayle thoughe GOD contemne him in hys deathe that euer before contemned GOD in his lyfe It is easye for a sinner at the begynninge to aryse but if he delaye his conuersyon the longer he remayneth in synne the harder it wyll be for hym to aryse The longer the deuyll hathe possessed a man wyth the more difficultie will he let hym go Dauid smote Goliath in the forehead and so killed him wherby we be
taught that the deuill is soone kylled if we smite him in the foreheade that is to saye at his firste entrye into vs by sinne and in the beginning of our life If by heaping one sinne vpon an other we accustome oure selues to the same noughtye lyuinge in processe of tyme synne wyll wexe stronge in vs and preuayle ouer vs and make vs as bonde men and slaues vnto it and to folowe that waie whether so euer the deuyll shall leade or moue vs. Than shall Goddes specyall grace gooe from vs Goddes spyryte forsake vs and we be lefte to oure selues when one synne shall be a punishemente for an other A custome in euerye thynge is merueylouse vyolent speciallye when it hathe bodelye pleasure ioyned wyth it fyrste to entyce and than to enforce the soule to sinne Fyrste a manne that is not carefull howe to lyue and please GOD by neglygence and not regardynge hys deedes suffereth the feare of GOD to gooe awaye and than begynneth he curyouslye to searche and loue thynges withoute himselfe as worldelye vanities and estymation whereby inwarde deuotion in the harte decayeth after that curiositie hee fyndeth soone that pleaseth his wyll and doth practyse that that is euill and hurtfull to his soule Thus proceadinge from vyce to vyce hee is ledde by his own lust not stopped by any shame leauynge that is lawefull and followynge that lyketh him In this damnable lust is he bounden by custome whiche maketh those vyces that hee practiseth to be as it were naturall to hym and so from custome falleth into contempte of sinne geuinge luste the bridle and running headlinges whether so euer it carieth him This contempte bringeth in extreme malyce and causeth him to bee glad when he hathe done euil and to reioyce in all iniquitie This is the pernitious and deadlye chayne of sinne that draweth a manne euen downe to the pit of hell whiche can not bee broken when it is once surely linked excepte he stop at the beginning and louse the linkes before they bee knit one by one This cheyne made Lucyfer an Aungell of lyght to be a Deuyll in hel which falling from GOD by presumption encreaseth in malyce by obstinacye Thys waye goe all they that be children of the Deuyll firste by presumtion not carynge to sinne and than by obstinacye refusinge to ryse But lette vs consider with oure selues the daunger whiche wee bee in that haue sinned and not doone Penaunce Nowe is the axe putte to the tree roote if we fal by death hauing euil fruite and not good we shall perishe for euer more Lette vs consider the casualtie of oure frayle life the malice of the deuill oure Ghostlye enemye the nature of synne wherein the longer we tarye the harder it is to come out the goodnesse of God that so paciently prouoketh vs to returne the vnspeakable ioye that by Goddes grace lyeth in oure power to attayne the horrible paines of hell whiche by oure sinne wee iustly deserue and lette vs withoute any deliberation or counsayle but in all hast flye out of Egipte and runne out of Sodome that is to saye oute of the kingdome of darknesse and synne by the waye of Penaunce vsinge Goddes pacience to oure amendement not abusynge it to his anger and our confusion For if wee saye with the wycked seruaunte my lord prolongeth his comminge and beginne as he did to beate the seruauntes and maides oure felowes by anye oppressyon or iniurye and also beginne to eate drinke and be dronken the Lord of vs and of that seruaunte shall come in the daye when wee looke not for him and in the houre when we knowe not and shall geue vs oure rewarde amonges infidelles and vnbeleuers Butte if wee by and by at the hearinge of Goddes woorde as the Niniuites didde at the preachinge of Ionas dooe not harden oure hartes but conuerte to hym vnfaynedlye by Penaunce as they dydde thanne maye wee bee sure of hys mercye and remission than shall be great gladnes in heauen among the blessed angels of GOD for our conuersion and we for well vsing of his grace be brought to the fruition of his glory the whiche God geue vs throughe Christe oure Lorde to whome with the father and the holy ghost be al honoure Amen ¶ Of Contrition Ser. xvii YE haue learned good people by the woordes of holye scripture and by the publicke and vniforme teaching of Chrystes vniuersall church that penance is the onely medicine after baptysme to heale the dyseases of our synnefull soules and the onelye meane ordeyned of Chryste to reconcile vs againe to the fauour of almighty god whom by our sinne and the transgression of his lawe we had greuouslye offended And to thintent that euery man might vse thys holsome medicine after the true sorte and in suche wyse as it maye bee acceptable to God and profitable to his health and saluation I shall by Goddes grace declare vnto you at this time whiche be the partes of penaunce and than principally rest in the declaringe of the first parte Penaunce whiche is perfite and fruitfull hath three partes Contrition in hart Confessiō in mouthe Humilitie or satisfaction in woorke For seyng this Sacrament of Penaunce is exercised like a iudgement where there is bothe accusation witnes and sentence we maye vnderstande that god is the iudge in this court of our conscience where our thought is our accusour oure conscyence wytnesse agaynste vs confyrmed wyth the confessyon of oure owne gyltinesse whiche presupposeth the sorowe we take for oure offences and contrarye to the maner of all worldlye courtes because wee dooe not stande in defence of oure owne dedes but plead giltie before GOD who hathe promysed to pardone al them that conuerte and humble them selues before him therefore sentence of absolution and free pardone is graunted to vs by hym that wylleth not the deathe of a synner but rather his conuersion and life Whiche sentence is putte in execucion when the party gylty submitteth him selfe voluntarilye to the correction and discipline of his mercyefull Iudge or of hys minister in his name And by thys wee maye perceiue that of this Sacrament there be the three partes we spake of before Nowe concernynge the fyrste parte it is to bee knowen that Contrition is an inwarde sorowe and repentaunce whiche a sinner wyllinglye taketh for hys synnes for the loue of GOD whome he hathe so vnkindelye offended for the whiche he fully purposeth to sinne no more but to kepe Christes commaundementes truely and to make restitution and to confesse his offences and to doo satisfaction for theim as he shall bee enioyned This is the Contrition and repentaunce that euerye synner muste take for hys synnes and for better knowledge of the same lette euery manne marke well euerye point and parte of it Firste that is an inwarde sorowe whiche is taken not for any naturall inclination as for that sinne of it selfe is dishoneste or bringeth infamy and slaunder to 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
whiche God promysed to all his faythfull soldiours and knowinge that our enemye the deuyll is moost busye and fearce than craftelye to assault his soldiour in his laste conflicte when he is lest able to resiste because the body that corrupteth and dieth dothe make heauye the soule than I saye our sauiour Christ by the sacrament of extreme Unction dothe inwardlye anoynte the sycke soldiour whereby he doth replenishe him with grace comforte and strength of the holy Ghoste againste the manyfolde and violent tentations of the deuyll and doth releue his hart with spirituall ioy agaynste the horrour of death and if he hath lightly offended in any venyall synne he pardoneth him and if he thinke it so expedient to his soule health he doth also sometime releue his corporall dissease and if not yet he sheweth him that honour that he doth and woulde the holle church shoulde accompt him as a faythful soldiour and if he hath not refused the benefite of his other Sacramentes to haue departed this transitorye life in hys moste gracious fauoure and to haue chaunged the short and light afflictions of thys tyme with the weighty and euerlasting glorye in the kyngdome of heauen The seuenth and laste thinge that a worldlye prince doth is if the tyme of hys warre be prolōged and further continued and many of his soldiours be slaine or departed thā to prouide that his armye be fullye restored agayne wyth some new and fresh souldiours and to vse them as he did the other before Euen so doth our Sauiour Christ because all the tyme of this worlde is the time of our battayle and conflicte of oure ghostly enemies in which tyme a great numbre of the souldiours of Christ departe out of thys transitorie life some in the fauour of their prince and so be rewarded and some in his displeasure such as haue fled traiterously to the deuyll their enemy haue turned their face against Christ their prince therfore he hath ordeyned the sacrament of Matrimonie speciallye for thys cause to restore his army agayne that newe men and women may be borne by generation in lawful coniunction and chaste Matrimonye of whom by Baptisme and spirituall regeneration he myght choose and appoynt out newe soldiours to furnishe his armye agayne and to fyght in the place of them that be departed during the time of his warre which is al the time of this present world By thys example similitude of warre I haue declared vnto you good people bothe the numbre of the Sacramentes of Christes Catholyke church which be seuen and also generally the effectes and vertues of them all and what fruit and benefite we take thereby Furthermore ye shall vnderstand that like as in a man there be two thinges a body a soule so in euery Sacrament there be twoo thynges one that is outwardly seene an other that is inwardly perceyued and beleued The outwarde visible thing is the element or matter of the sacrament the inwarde inuisyble and spyrituall thynge is the grace and vertue of the Sacrament The inwarde grace is signified conteined and geuen by the outwarde part of the Sacrament The graces of the Sacramentes be spirituall and ordeyned of God to heale the sinnes of the soule of man and because man principally dyd synne by the consent of hys reason and yet tooke occasion to sinne of the sensualitie and desyre of his fleshe therefore hath God tempered the medicine of hys Sacramentes accordynge to mans disease that the chiefe parte whyche is the inwarde grace being spiritual might be ministred to man in a sensible and visible sygne of a Sacrament as it were a secret medicyne deliuered to a sycke man in a visible glasse or vessell and suche a vessell as dothe teache the receyuer what is conteyned within it and is also geuen by it As for example the spirituall grace of regeneration is geuen to a man by the vse of baptisme whereby he vnderstandeth by the propertie of the water whiche is to washe awaye the fylthe of the bodye the nature of the inwarde grace whych is the washynge and purgynge of the soule from all spottes of synne and iniquitie so that nowe the bodye by the receyuynge of the sensible sacrament is made an occasion for the soule to rise from synne by receyuing of the spirituall grace as in the begynninge it was an occasion for the soule to fall to synne For whyche cause nowe the fleshe is washed that the soule myghte be purged the fleshe is anoynted that the soule might be consecrate and halowed the fleshe is marked crossed that the soule myght be armed and defended the fleshe is couered by imposition of handes that the soule myghte be lyghtned wyth the spyrite of God the fleshe is fedde with the bodye and bloode of Christ that the soule myghte be nourished and made fatte wyth God and as these twoo be nowe ioyned in theyr woorkes so shall they be afterward ioyned in rewardes And althoughe these marueilous graces and spirituall medicines bee geuen vnto vs by the Sacramentes yet God is onelye the Authour and geuer of theym who healeth the soule of man nowe ioyned wyth the body with hys spirituall grace ministred in corporall sygnes and Sacramentes and it is not the outwarde visible thinges that geue that whyche is geuen by them but God doth geue grace by theym that commaundeth vs to seeke grace in theym And this is the very difference betwene the Sacramentes of the olde testament and of the newe that the old Sacramentes did signifye and promise Christ the Sauiour and the newe Sacramentes doo geue the saluation and the Sacramentes of the olde testament did profite the fathers then not by anye vertue that was in the sacramentes but onely by the vertue efficacye of their fayth in Christ to come whiche was signified and promised by those sacramentes But the Sacramentes of the newe testament do profite the receiuers not by the fayth and deuotion eyther of the receiuers or of the minysters although faith and repentaunce and conuersyon to God the preparation of the harte the aptnes of the persone be necessarily required in the receiuers being of age discretion but they profite by y e vertue whiche they haue of the merites of Christes passion alreadye suffered vpon the crosse who vseth them as instrumentes of hys grace and mercy and hath decreed to worke infalliblye by them suche effectes of grace as they signifye And it is not the goodnesse or noughtynesse of the minister that canne further or hinder the vertue of the Sacramentes in working of theyr effectes for neyther he that planteth nor he that watereth is anye thynge but God that geueth the encrease Euen as it maketh no matter whether the Phisicyan be sycke or holle or whether the boxe bee of syluer or of woodde so the medicine be apt and good For yf theffect of the Sacrament did depend vpon the goodnes of the Minister whyche to men is vnknowen
such a small number as it is in other for of the other sacramentes the minister oughte at lest to be a priest sauing in Matrimonie whiche the two parties may contract betwene themselues but in baptisme the ministration is not onely reserued to priestes and to deacons in the absence of the pryestes but is also permitted to lay men and lay womeÌ„ that be faithful themselues if extreme necessitie so require And if ther be no necessitie nor daunger of the death of the chylde and yet lay persons do take vpon them to minyster this Sacrament whyche perteâ—neth not to them to do but in time of neede alâ—hâ—ugh they themselues do synne in that doing for their presumption where neede compelled not yet the chylde is truelye baptised and maye not in anye wise be baptised agayne And because it often chaunceth that chyldren new borne be in daunger of death and so be baptised of the Mydwyues or of other women at home therefore I wyll shew vnto you how they must doo when they wyll minister the sayd Sacrament of baptisme First when the chylde is borne for the chylde that is not borne but yet in hys moothers wombe can not be borne agayne by Baptisme tyll he be once borne yf there come a chaunce or daunger that vâ—rely they think it wil not liue til it be brought to the soleÌ„nization of baptisme than a laye man or laye woman in that neede goyng about to baptise the chylde muste vnfeynedly intende to do therein that the Catholyke Church of Christ dothe and taking some honest name as Iohn or Thomas or some other yf it be a man chylde and yf it be a woman chylde then takyng Ione or Katheryne or suche lyke let the person that shall christen the chylde take water as well water sea water or rayne water or other common water for no other lycour as oyle bloude wine Rose water or other artificiall water can be the matter of thys Sacrament And than let the Christener begynne to cast or poure the water vpoÌ„ the childes head calling it by the name they geue it saying thus Iohn I baptise thee in the name of the father and of the sonne and of the holy ghost Amen And if it be a woman childe than let the Christener saye thus calling it by the womaÌ„s name Ione I baptise thee in the name of the father and of the sonne and of the holy ghost â–ª Amen Nowe that man or woman that thus dothe saye and cast or poure water vppon the chyldes naked heade in the tyme that he is sayinge the foresayde prescripte woordes dothe mynyster well this Sacrament of baptisme in the tyme of neede And let the Christener take heede that he leaue oute none of those prescripte woordes nor chaunge none of theym nor adde no more to them and also lette hym remember to cast or to poure water vppon the chyldes naked heade in the time before he make an end of those foresaid woordes Iohn I baptise c. For yf the water be caste vppon the chyldes heade before the Christener begynneth to saye those woordes or els after that he hathe sayde the wordes than the chylde is not christened For the wordes wythoute the water is no Sacrament nor canne doe no good nor yet the water wythoute the woordes and therefore they muste be ioyned and go both together after the maner before sayde Moreouer ye muste note that there maye not twoo persones doo these twoo foresayd thinges that is to saye one maye not speake these wordes Iohn I baptise thee c. and an other poure the water vpon the chyld in the meane tyme and whiles the woordes be in saying for if they doo then is the chylde not Christened and therefore it must be but one persone that must bothe saye the woordes without any longe interruption or pawse and poure on the water And where as the water of Baptisme hathe beene vsed euer synce the tyme of the Apostles in Chrystes churche to bee hallowed and sanctifyed by the Priestes prayer and inuocation of Gods holye spirite by the sygne and mysterye of Christes crosse and in the name of the holy Trinitie and by the infusion of the holye oyle into it that by the vse of it the synnes of hym that is baptised myghte bee washed awaye and hee made cleane yet in the tyme of neede and of sodeyne daunger when suche halowed water can not be hadde other cleane and common water wyll suffise Furthermore lyke as the holye Ghoste came downe from heauen in the baptisme of Christe when hee was baptysed by Iohn and visiblye rested vppon Chryste declarynge the fulnesse of all grace to bee in hym and all grace to proceede from hym euen so wee be taught that alwayes when thys Sacrament is duelye receyued and ministred in the name of the holye Trinitie the holye Ghoste descendeth from aboue and dothe inuisiblye reste vppon hym that is Baptysed and woorketh specyall grace in hys harte to obeye GOD and hys commaundementes And as the father of heauen by hys voyce whyche hee sente from heauen testyfyed that Christe was hys wellbeloued Sonne in whome he was well pleased so oure heauenlye father in thys Sacrament testifieth to hys conscience that is baptysed that hee is hys louinge chylde and that nothinge is in hym that is dyspleasinge to God Wherefore good people considerynge that thys Sacramente of Baptysme is of suche necessitye that no chylde excepte the case of Martyrdome can be saued and enter into the kyngdome of GOD but by it because euerye one beynge borne in orygynall synne and so the chylde of Gods anger by hys natyuitye canne not bee partaker of the promyse of saluatyon and haue the merytes of Chrystes passyon applyed to hym but eyther by hys proper faythe or els by the Sacrament of faythe and seynge that younge Infantes haue not the vse of their reason and wyll whereby they maye vnderstande the doctryne of our faythe and so beleue theym selues in their owne persones therefore if ye wyll haue your children come to Christ as he commaunded they shoulde bee broughte to hym and rebuked theim that forbadde theym to be broughte and promysed the kyngedome of God to the onelye followers of thinnocencye of chyldren whome he embraced and layde hys handes vpon theym ye muste procure wyth all your diligence to haue your children broughte to baptysme and to receyue the Sacrament of faythe whereby they bee sette in the state of saluation and be made partakers of Chrystes merytes Lette not your chyldren for your negligence accuse you in the last daye for the losse of their saluation whiche they mighte haue had by baptisme if ye hadde shewed your full endeuour And least anye man shoulde excuse hym selfe for lacke of matter or of a Minister or of doctrine God and his holye Churche hathe ordeyned Baptisme to be ministred in water whiche is an element not farre to seeke any where and hath permytted that in tyme of neede anye man
death of a man is in the soule the occasion wherof commeth by the corrupt affection of the flesh so this spirituall medicine of Christes body and bloud in the sacrament worketh his effectes not onely in the soule of man but also in the body of man by healynge it by defendinge sanctifyinge strengthning and reducing it to immortalitye Fyrst seyng that we mortall and synful men be fleshe and bloude we can not be reformed in the corrupt and weake nature of our bodies and soules nor come agayne to the lykenes and symilitude of God in puritie and life except a conuenient playster be layde to our olde disease and in the healing of our desperate infirmitie one coÌ„trarye be remoued by an other like thinges be applyed and made agree vnto lyke as Christes lyuelye and sanctified bodye to our mortall and synnefull fleshe which thing is done in the receiuing of this most blessed Sacrament where the vertue of so great and holsome a medicine doth perse al partes both of body and soule and doth renew and make holl whatsoeuer sycknesse the corruption of old noughty liuing had before caused and engendred in the fleshe or in the spirite For the body of Christ our lord receiued into vs by the misticall benediction which is the sacrament and remayning in vs driueth awaye not onely death but also al sickenes and the poyson that was brought in by original sinne and it pacifieth and kepeth vnder the raging law of oure members it strengthneth deuotion it quencheth the froward and synful affections of the minde and those smal sinnes we be in it regardeth not but healeth the sycke restoreth the brused and from falling it lifteth vs vp In baptisme we were washed from all synne and the writing of our damnation was cancelled and grace was geuen vnto vs that the conâ—cupiscence and carnall desyre of our flesh shoulde not hurt vs if we abstein from consenting to it and so the corrupte and putrified matter of oure old sore was remoued and taken away But who is able to ouercome the violent motions of hys flesh and to quench the heat and itch of suche a sore â— surely no man of his own strength but we maye be bold for grace helpeth vs wherewyth we be indued by receiuing Christes blessed body and bloud in thys sacrament which hath in vs two effectes the one to take away our smal sins that we fele them not the other to take away or refraine our consent from great and mortal sins that we doo them not So that if any of you all do fele and perceiue in himselfe not so great motions or so violent prouocations to anger to enuye to lecherie or to other vyces or not so often times as he did before let him geue most humble and hye thanks to the body and blood of our lord for the vertue of the sacrament doth worke in him and he maye be glad that the rotten sore and old disease of his sensuall concupiscence is better amended and well nygh brought to helth and that the commotion and rebellion of his sodayne passions and carnall affections be so wel ceased and pacifyed Furthermore besyde the healing of our sinful flesh it sanctifieth and strengthneth it in vertue and godly liuing for like as material bread doth comfort and make strong a mans body euen so the bread of life that came from heauen which is Christes body one person with the godhed doth lykewyse make strong our bodyes in grace and more then that it sanctifieth both body soule And like as wyne maketh glad a mans hart euen so the bloode of Christ dothe fulfill a mans hart wyth spirituall gladnes and beside that is made a great stay and a sure defeÌ„ce for it which to a godly man is as it were a shield against his enemy and therefore in all daungerous and perillous times in remeÌ„braunce of Christes passion by which al grace and strength was purchased for vs we receyue Christes body and bloode for the defence preseruation of our bodies and soules wherby the power of the deuil is resisted his fiery dartes of tentations be driuen away So the churche of Christe vseth to doo with her faythfull soldiours in all persecutions eyther of furious tirantes or deceitful heretikes for wheÌ„ it prouoketh and exhorteth theÌ„ to fight agaynst their enemies it doth not leaue them naked and vnarmed but doth harnes and defend theÌ„ wyth the protection of Christes body and blood For seing this sacrameÌ„t is ordeined for this purpose to be a defence to the receyuers therefore it armeth al them with the harnes and shield of our Lordes meate whoÌ„ it would haue to be safe froÌ„ the hurt of theyr enemies For after a man hath receyued woorthely the heauenlye meate of our Lordes body and blood the deuil forsaketh him and flyeth away swifter then the wynde dare not approch nere When the angel that destroied the first begotten in Egipt saw the dore postes sprinkled with the blood of the paschal Lambe he passed by and durst not enter in to kyll How much more wil the wicked angel the deuil runne away when he shal see not the blood of the figuratiue lambe sprinkled vpon the postes but the body and bloud of the true lambe of God in the mouth of a Christen maÌ„ If the angel gaue place to the shadow or fygure howe muche more wyl the enemye be afrayde when he seeth the truth When he shall see the house of the soule occupied with the brightnes of Christes heauenly preseÌ„ce and al entraunce for his temptatioÌ„s shut away Thus are we made stronge agaynst our enemies by the vertue of this heaueÌ„ly foode wherby also our bodies being purified and refreshed be set at liberty and doth freely folow the soule and the motions of our spirite beyng deliuered from the heauye burden and weakenes whyche our carnall natiuitie dyd cause and finally they be made no more corruptible hauing thys heauenly meate for theyr hope and pledge of theyr resurrection to life euerlasting whereby they be preserued and prepared to the atteynyng of the same life For how can our flesh come to corruption and peryshe for euermore and not receyue eternall lyfe which is fed with the body blood of our Lord as our sauiour himselfe taught vs saying He that eateth my fleshe and drynketh my blood hath life euerlasting and I shall rayse him vp at the last day that is to say my bodye whyche is eaten being the body of life shall rayse vp hys body to eternall life in the last day For the very cause of our life is that we haue Christe by hys flesh remayning and abidyng in our fleshe And it wer not possible for this corruptible nature of our flesh being subiect to corruption and death to be brought to incorruption and immortalitie in the kingdome of heauen except an immortall nature such as is the body of Christ beyng
receiued by it life Iudas death to Peter it was an increase of goodnes to Iudas it was a testimonye of hys noughtynesse Peter beyng good and clene toke it for his saluation Iudas beyng a traytour and vncleane tooke it to hys dampnation The thyng that was geuen was not euil but a good thing was noughtely receiued of an euil man to his dampnation For after the receipt of our Lordes body the deuil entered into Iudas not that the deuil did despise or contemne our Lordes body but the impudent wyckednes of Iudas made entrye for the deuil to dwel there wherby we be taught that the deuil lyeth in wayte and preuayleth ouer theym that vse these secret misteries with a corrupt mynde So that Iudas as soone as he with his trayterous mynde touched the heauenly foode and the sanctified bread entred into hys cursed mouthe hys myscheuous mynde not able to beare the strength of so great a Sacrament was blowen forth like chaffe out of a barne and so headlings hee ranne to hys treason and money and so to desperation and hangynge Marke the greate mercye of oure Sauioure Christe and the madnesse of Iudas for Iudas bargained for thyrty pence to sell his mayster and Christ did minister to hym the same bloode whych he solde to thintent he shoulde haue had remission of synnes if he woulde haue forsaken his wickednes O cruell hart of thys traytour wyth what eyes could he looke vpon hym whom he had in hys mouthe to eate beyng bothe at once to Christ a murderer and a gest sellyng his maister for a litle money and loosyng God and hym selfe for euermore Euen so at this day there be in the church of God good men as Saynte Peter was and noughtye men as Iudas was The good receyue the blessed Sacrament to theyr saluation the euyll men beyng lyke dogges and swine to theyr dampnation They be dogges that vnreuerentlye come vnto it and therefore they departe in Gods hye dyspleasure For they that lyue after the fleshe and be fettered in the cheynes of synne and vyce they receyue with Iudas the traytour poyson and runne to the halter of spiritual hanging in hel beyng condemned both for theyr other manyfolde synnes and also for the contempt of Christes most precious bodye whyche in verye deede they receyue but in substaunce onelye and not in any profitable or holsome effect Osa the priest in the old testament put to his hand to the Arke of God to stay it when it was like to fall of the cart and God being displeased for his rash eÌ„terprise did smite him by by with sodayn death Where we may euidently se vnderstand how much he offeÌ„deth that rashly with a gilty coÌ„science coÌ„meth to the body of our Lord when the deuout priest was punished by death that wyth lesse reuerence then he ought to haue done did touch the Arke which was but the fygure of our Lordes body In the olde lawe it is said that if a man do eate of the sanctified meat of the sacrifice by ignoraunce his synne and iniquitie shalbe imputed vnto him for which cause S. Paul doth warne vs to come vnto this most holy sacrifice of the new testament wyth muche caution and warenes least we take it to our daÌ„nation For if ignoraunce in the old law be condemned how muche is a giltye conscience in the gospel condempned Looke howe much Christe himself passeth and excelleth the materiall temple of God whyche Salomon buylded euen so much more greuous and terrible is it to receiue Christes body in deadly synne theÌ„ to eate rashly of the sacrifices of the old lawe Therefore let no false and couetous man as Iudas let no maÌ„ that vseth simonie or vsury as SymoÌ„ Magus let no maÌ„ bearing a malitious hart to his neighbour as king Herode come to this boord of our sauiour Christ this sacrifice is spirituall meate For lyke as common meate when it fyndeth a mannes stomake full of euyll humours it doth hym no good but great hurt euen so thys heauenly and spirituall meate if it fynde a mannes hart full of iniquitie it maketh him worsse not for any faulte of the meate but by the faulte of the receyuer If he be woorthy punishment that kysseth the kynges hande wyth a foule mouthe what paine is he worthy that kisseth the mouth of the kynge of heauen with a stynkynge soule And leste men shoulde thinke that these were but vayne threatninges of Saynt Paule and other holye men and that God woulde not enter in to iudgement with theim that so villanouslye and contemptuouslye abuse Chrystes bodye Sainte Paule dothe further shewe as it were an image of Gods iudgement to come agaynste suche vnworthy receyuers declaringe how that for that same heynous fault many nowe in thys worlde are punished with sicknesse with infirmytyes with mischaunces wyth great aduersitye and also with sodaine death of the body to thyntent that the multitude should be affrayd and learne by the example of a few knowyng that god wyll not leaue the contempt of his body vnpunished and although manye escape free here yet they may be sure to be more extremely handled there bothe for abusynge Chrystes bodye and also for contempninge the example of other And these plagues of sicknesse and deathe chaunce to many because they wyll not iudge them selues nor wyll not vnderstande what it is to communycate wyth the Churche and to come to so hye and so heauenlye Sacramentes and so they suffer that whyche men that bee in a feuer bee wonte to suffer when they kyll them selues by presuâ—â—â—g to eate of holle mens meate And also these plagues chaunce because they wyll not iudge Christes body that is to saye they wyll not discerne and consider the greatnes and maiestye of this present misterye but negligentlye and contemptuously take Christes body as other common meate For if they did coÌ„sider and esteme of what excellency maiesty he were that is preseÌ„t there before them and geuen them to eate they should nede no other perswasion to make cleane their hartes and to receiue him with his most honoure and reuerence but he alone woulde cause them to take hede and to purge them selues For they would consyder that they receyue and taste vpon his body and bloud that sitteth in heauen that is honoured of Aungels that is of infynite power that made both heauen and earthe that redemed gouerneth the holle worlde that shall iudge both quicke and deade And on the othersyde they woulde consider that if God dyd geue vnto vs the heauen the sea the earth and al the riches and treasures that bee in these and yf he did send vnto vs his patriarches his prophetes his Aungels he should neither geue nor sende to vs anye thinge equall wyth thys whiche is the head of all goodnesse who spared not his onelye begotten sonne to saue vs that were hys fugytiue slaues And
woorthely and sufficientlye tyll wee ioyne oure selues to that passion that maketh our thankes geuing acceptable in the syghte of GOD. No tounge can particularlye expresse the woorthynes and commodities of this Sacrifice of Christes passion which hath purchased for vs all pardon all grace all rightwisnes all holynes euerye good gifte and eternall saluation The action and doyng of this Sacrifice was not long but accomplished and ended vpon good Fridaye whyche was the daye when Christ dyed and he dyeth no more but liueth euer but the operation and vertue of this passion is a longe thing extended to the saluation of man from the begynning of the worlde to the laste ende from the tyme when Christe was fyrst promysed to be the Sauiour to all men tyll the tyme when hee shall come agayne in his Maiestie to be the iudge of al men And althoughe the sufferyng of hys passion was but shorte and is alreadye ceased yet the effect of it which is mans redemption and satisfaction ceaseth not and because it is applyed to euerye man that is partaker of it by lyuelye faythe in continuall succession duryng all the tyme of the holle worlde therefore Christe our Sauioure wylleth that the Sacrifice of thys redemption shoulde neuer cease but bee alwayes to all men present in grace and alwayes be kepte in perpetuall memorye For whych cause he hath geuen and committed vnto hys churche the moste cleane and pure Sacrifice of hys bodye and bloode vnder the formes of bread and wyne and hath commaunded it to be offered to God and receyued of vs in the remembraunce of hys passion tyll hys laste commyng Which thing the churche most faythfullye and obedientlye obserueth and vseth not by presumption taking vpon it self to offer that Sacrifice of our Sauiour which is farre aboue the dignitie of man but by commission and warrant of his most holy woorde authorised to offer Christ Gods sonne to God the father that is to saye to represent to the Father the bodye and bloode of Christe whyche by hys omnipotent woorde hath there made present and thereby to renew hys passion not by sufferyng of deathe againe but after an vnbloody maner not for this ende that we shoulde thereby deserue remission of synnes and delyueraunce from the power of the deuill which is the proper effect of Christes passion but that we shoulde by oure fayth deuotion and thys representation of hys passion obtayne the remyssion and grace alreadye deserued by hys passion to bee nowe applyed vnto oure profytte and saluation not that the passion of Christe is vnperfytte or needeth anye woorke of ours to be added to supplye the imperfection of it but to comforte and relieue oure imperfection that some droppe of grace maye bee drawen and broughte vnto vs oute of the fountayne of all grace and wellspring of hys passion not that wee canne applye the merites of Christes deathe as wee lyst and to whom we lyst but that we by this representing of his passion most humblye make petition and prayer to almighty God to applye vnto vs that remission and grace whyche was purchased and deserued by Christes passion before after the measure of hys goodnes to al those whose faith and deuotion be knowen vnto him So that the host or the thing that is offered both in the Sacrifice of Christ vpon the Crosse and in the Sacrifice of the Churche vppon the Aultare is all one in substaunce beynge the naturall bodye of Christ our hye Priest and the price or raunsome of our redemption but the maner and the effectes of these two offrynges be dyuers the one is by sheddyng of Christes bloud extendyng to the death of Christe the offerer for the redemption of all mankynde the other is without shedding of hys bloude onelye representynge hys deathe whereby the faythfull and deuoute people are made partakers of the merites of Christes passion and diuinitie genâ— Thus is Christe a Priest for euermore after the order of Melchisedech who in hys last supper offered hys bodye and bloud wythout sheddynge of his bloode and so taughte and delyuered to hys Apostles and theyr successours Byshoppes and Priestes the maner how they shuld offer him being the lambe of God in sacrifice for euermore to the worldes ende after the order that is to say after the ryte maner of Melchisedech vnder the fourme of breade and wyne who in old time in figure of Christ offered bread and wine did dedicate and prophecy before the misterie or sacrament of vs Christen men in the body bloude of our sauiour Wherof also spake Malachie the prophet saying that in thys oure time of the newe testament God woulde reiecte and detest the Iewes and all theyr sacrifices of brute and vnreasonable beastes and that hys name should be magnified among the Gentiles from the rising of the Sunne to the setting and that one singulare pure sacrifice without spot or imperfection should be of them offred to him not onely in one place among the Iewes but in euery place among the Gentiles which sacrifice should succede all the other sacrifices of the olde testament which were offered in the shadowe of thys to come For the Iewes in theyr sacrifices of beastes dyd as it were by prophecie declare signify before that sauing sacrifice which Christ offred vpon the crosse and the Christen meÌ„ now do celebrate the memorye of the same sacrifice of Christ that is past euen by the offeryng and receiuing of the same body and bloud that suffred passion For as Christ vpon the crosse beyng the head of all vs his misticall body the church offering there himselfe did also offer all vs that be of the churche to God the father for the pacifyeng of hys wrath and indignation agaynste our sinne so we being his mistical body do vse to offer to god the father Christ our head and by his merites do begge pardon for our offeÌ„câ—s knowing that God who spared not his onelye begotten sonne but gaue him to vs for our redemption will now denye vs nothing for hys sake that we haue neede vppon who is nowe also at the right hande of God and maketh intercession for vs. So that Christ in heauen and al we hys misticall body in earth do bothe but one thing For Christ being a priest for euermore after his passion and resurrection entred into heauen and there appeareth now to the countenauÌ„ce of God for vs offering him selfe for vs to pacify the anger of God with vs and representing his passion and all that he suffred for vs that we might be reconciled to God by him Euen so the church our mother being carefull for all vs her children that haue offended our father in heauen vseth continually by her publike minister to praye and to offer vnto god the body and bloud of her husband Christe representing and renewynge hys passion and death before God that wee thereby might be renewed in grace and receiue
lyfe perfection and saluation And after the same sorte the holye angels of God in the time of this oure sacrifice do assist the Priest and stand about the hoste thynking than the meetest tyme to shewe their charitie towards vs and therfore holding forth the body of Christ pray for mankynde as saying thus Lord we pray for thē whom thou hast so loued that for theyr saluation thou haste suffred death and spent thy lyfe vpon the crosse we make supplication for them for whom thou hast shed this thy bloode we praye for them for whom thou hast offred this same thy very body O Lord what earnest desyre shoulde we haue to be present and to associate our selues in the oblation of thys our Sacrifice whyche we knowe Christe him selfe alwayes to doo and also hys holy Angels and Archangels and is so acceptable a thing to God the father for all our synnes and ignoraunces ▪ For in that houre when Christes death is renewed in misterye and hys moste fearefull and acceptable Sacrifice is represented to the syght of God than sitteth the king vpon hys mercye seat inclined to geue and forgeue what so euer is demaunded and asked of him in humble maner In the presence of this body and bloode of our Sauioure Christe the teares of a meeke and humble man neuer begge pardon in vayne nor the Sacrifice of a contrite harte is neuer put backe but hathe his lawfull petition graunted and geuen By resorting to thys Sacrifice of the Masse we euidentlye declare and protest before GOD and the holle worlde that we put oure singular and onely trust of grace and saluation in Christ oure Lorde for the merytes of his deathe and passion and not for the woorthynes of any good woorke that we haue done or can doo And that wee make hys passion oure onelye refuge For when wysedome fayleth whyche onelye commeth by the doctrine of Christe when ryghtewysnesse lacketh whyche onelye is gotten by the mercy of Christ whē vertue ceaseth which onely is receyued of him that is the Lord of all vertue than for supplieng of these our lackes needes our refuge is to Christes passion than we rūne as the prophet saith to the cup of our sauiour a call vpon the name of our lorde that is to say we take his passion offer to God the father in misterie the woorke of our redemption that by this memorie commemoration of it it woulde please hys mercifull goodnesse to innouate hys grace in vs and to replenish vs with the fruyt of his sonnes passion and death For that commemoration of which our Lord said do this in remēbraunce of me is thonelye commemoration that maketh God mercifull vnto vs. We are become debters to almighty god two waies for our manifold sinnes iniquities done against him and for his manifold benefites graces giuen vnto vs. As for the debtes of our sinnes manye paye verye euill that driue of their penaunce to theyr last age many pay nothing at al that die with out penaunce and charitie and they that labour to pay all they can all theyr life can neuer fullye pay theyr holle debte no scant one farding of a thousand pound What remedye then haue we but to rūn to the riche man our neighbour that hath inough to pay for vs all I meane Christe our Lord that hath payed his hart blood for no debte of his own but for our debte ther whiles we celebrate the memorie of his passion we acknowledge and confesse our sinnes whyche be without numbre and graunt that we be not able fully to satisfie for the lest of them and therfore beseche our mercifull father to accept in ful payment and satisfaction of our debtes his passion which after this sort as he hath ordeyned to be done in the sacrifice of the Masse wee renewe and represent before him and where oure sinful life hath altogether displeased him we offer vnto him his welbeloued sonne Iesus in sacrifice with whom wee are sure he is well pleased most humbly making supplication to accept him for vs in whom onely we put all our trust accompting him all our rightwisnes and the author of our saluation ▪ And as for his manyfolde benefites and giftes of nature of grace and of fortune what haue we to render to God againe Synners that haue taken their soule in vayne and geue bothe their soules and bodies to serue the world and the flesh and abuse the goodes of the worlde as stickes and matter to kyndle the fyre of their vayne and carnall lustes they bee most vnthankful and deserue most punishment But other men that consider all they haue to be Gods giftes and geuen to them not to do theyr willes withall but to geue an accompt again of the wel vsing of them and therfore bestow their externall goodes in the workes of mercy and pitie and bryng their bodyes in bondage to their spirit and their soules to be ruled by the spirite of God and so dedicate thē selues holy to Gods seruice These men be good and make of theyr goodes their wylles theyr bodyes and soules swete sacrifices of praise and thankes geuing to almighty God but yet al these sacrifices in comparison of the greate heape of benefites whyche God hath geuen doth geue and shall geue vnto vs be but as it were one droppe to the hole sea a litle warte to a great mountaine and because they be vnperfite and in manye thinges spotted with synne and vncleane therefore they be not worthy to be represēted before God as thankes seing all we haue done is but our dutie skarse that For which cause we resorte to the bodye of Christe whom God hath geuen to vs and him as being ours we offer to God againe and so in him we supplye that we lacke in our selues For it is he that by his propiciatorie sacrifice which we celebrate in the holye Masse doth reconcile vs to God and with the plenty of his gfites maketh vs thankes geuers and in all thinges taketh vpon him our person and supplieth that we ought to do and by the very nature of his sacrifice which is his body styrreth vs to continuall geuing of thankes so that our Sacrifice beyng Christes bodye as it is the greatest gyfte that God gaue man So it is a woorthy and a reall geuing of thankes for all his other gyftes And therfore it is also called Sacrificium Eucharisticū ▪ a sacrifice of thankes geuing not onelye for that we by it geue thankes to God in woordes and prayers but also for that it is it selfe a sacrifice of thankes for oure redemption for the hope of our health and saluation And wher as sacrifice is the greatest and chiefest kynde of adoration that can be perteyning to Godlye honour called Latria therfore we do make sacrifice to no creature neyther to Saynt nor Angell but onelye to the holye Trinitie whyche is the onelye and true God and
to receyue him as â—he Centurio said that he was not woorthye that Christ shoulde enter into his house yet at lest resort to this Sacrifice and with fayth and deuotion receyue Christ spiritually and geuyng thankes for all hys gyftes commit your selues hollye to the custodye and tuition of almyghtye god who is alwaies ready to shew vs mercy for Christes sake to whoÌ„ with the father and the holye ghost be all honour prayse and glory worlde wythout end Amen ⸫ ¶ Of the necessitie and commoditie of Penaunce in general Serm. xiiii OUr Lorde and Sauioure Iesus Christe whyche came into thys worlde too call and saue synners dealynge patientlye with them not wyllyng anye man to peryshe but all men to bee conuerted and turned too hym by Penaunce after that Iohn Baptiste whom God sent before his face to prepare hys way by preaching of Penaunce was apprehended and cast into prison than I say our Sauioure Christe began to preache the gospell of hys grace and glorye after thys forme sayinge Do penaunce for the kyngdome of heauen draweth nere teaching vs bothe by hys woorde and deede and lyke as Iohn Baptiste goeth before whose ministery was to preach Penaunce and Iesus commeth after by whose death we haue redemption and remission of synne euen so in the harte of euerye synner the effecte of Iohns preachynge whyche is true and vnfayned Penaunce must go before that theffect of Christes passion which is grace mercie and remission of synnes maye come after And as this doctrine of penaunce was first of all other taught by our Sauiour hymselfe and by Iohn hys moste holye Prophet as a thynge most necessarye for the instruction and saluation of all men euen so hys holye Apostles in the beginning of theyr preachynge obserued the same matter and forme of doctrine as Sainte Peter in his first Sermon made at Hierusalem in the day of Pentecost when he had opened the worke of the holye Ghoste in the gifte of tounges and thereby tooke occasion to sette foorthe the mysterye of Iesus Christe at the last ende his doctrine to the people whyche were smitten wyth compunction of hart by his woordes was thys Doo penaunce and be euerye one of you baptised in the name of Iesus Christe for the remission of your sinnes and ye shall receiue the gift of the holye Ghoste And in hys next Sermon wrytten in the thyrde chapter of the Actes hee taughte the same doctrine in these woordes Doo you therefore penaunce and bee conuerted that your sinnes maye bee taken awaye Saynte Paule also calleth the doctrine of Penaunce the foundation of all other doctrines in the harte of a godlye man out of whych doo spryng suche other vertues as brynge a man to the perfection of a Christen lyfe Lykewyse Saynt Iohn Euangelist began wyth the same doctrine of Penaunce writynge in hys Reuelation to the seuen Churches that were in Asia sayinge thus to the church of Ephesus in the person of Christ Remember from whence thou haste fallen and doo penaâ—nce and do the first woorkes or els I shal câ—me to thee soone and shall remoue thy candlesticke from his place excepte thou doo penaunce And thys doctrine also dydde all the other Apostles fyrst and principallye set foorth to all them that receyued the fayth of Christe as most necessary for theyr saluation beyng taught and commaunded so to do by our Sauiour Christe hym selfe when before hys Ascencion hee opened to them theyr wyttes and vnderstandinges to vnderstande the Scriptures saying to them that it was so written that Christe so shoulde suffer and ryse from deathe the thyrde daye and that penaunce shoulde bee preached in hys name and remission of synne throughout al people beginning at Hierusalem For which cause and consideration I as a minister of our sauiour Christ to whom he hath committed the woord and ministerie of reconciliation vsynge as it were hys embassage to exhort you to be reconciled to him intendynge to teache you at thys tyme what thynges to doo for the sauynge of your soules and the atteynynge of euerlastynge lyfe haue thought it most expedient for satisfyeng of my dutie in folowynge the example and commaundement of our mayster Christ and his Apostles and for your erudition to be taught the streight pathe and hye beaten waye for our Christen religion to speake of penaunce and fyrste to declare the necessitie and commoditie of the same and than in order the partes of it and how to do it in suche maner as it maye be acceptable to almightye God and a meane to atteyne hys mercye and remission of synne Fyrst of al consider you good people that penaunce is a gift of God as the scripture saythe God hath geuen and graunted penaunce to the Gentiles for lyfe and saluation And it is God that standeth at the doore of our hart and knocketh by whose inspiration wee haue the begynnyng of our conuersion wythoute whom we be not able and sufficient of oure selues as of oure selues to thinke any good thought Thys gyfte of penaunce is a perfite and merueylous greate gift beyng as Saynte Chrisostome saythe the mother of mercy wherby as the wisemaÌ„ sayth God dothe dyssimule the synnes of men for penaunce that is to saye God of hys mere mercye and fatherly affection doth beare with the syns of men and differreth to auenge and punysh theÌ„ iustly according to theyr desertes patiently looking for their conuersion and penaunce by meanes wherof he might remit theyr offences delyuer them from manye daungers geue vnto theÌ„ plenty of grace and conduct them to the fruitioÌ„ of his glory For if God should by and by punish al offâ—dours neither Zacheus should haue had space to haue done penaunce nor yet s. Mathew nor many other beyng taken awaye to eternall deathe before the tyme of theyr penaunce But our most mecke father calling euerys one to penaunce dothe abyde and tarye for vs which pacience who so euer abuseth and contemneth by remayning still in his former synnes according to the hardnesse and obstinacie of his own hart dothe store vp to himselfe Gods indignation in the daye of Gods anger and iuste iudgement when he shall render to euerye one according to his woorkes And as he saith himselfe except in very deede we do penaunce we shall all peryshe and bee condempned whereby we vnderstande howe profitable and necessarye a medicine penaunce is without the whiche sinnes be not remitted to them that haue the vse of theyr vnderstanding and reason The Serpent in Paradise moued Eue to sinne penaunce loosed her again and from thence came good and euyll to manne Our father Adam was expulsed oute of Paradise for synne and we and all other that be hys children be called thyther agayne by penaunce For penaunce openeth that sinne hath shut and the mercyfull goodnes of God doth call vs thyther agayne from whence his anger hathe cast vs out What a great power
doer for suche sorowe is not true contrition because it proceadeth not from faith which is the foundation of penaunce whyche no man can do except GOD with hys grace preuent hym and freelye by hys mercye conuerte him nor yet onely procedeth from feare of punishement eyther temporall or eternall for that declareth that the sinner dothe not nor woulde not forsake his sinne if he knewe that he myghte continue in the same styll wythoute anye payne or punishemente but it proceadeth from the loue of GOD whose maiestye wee haue offended and therefore are angry with our selues and hate that oure noughtye sinne wherwith we did offend had rather suffer any paine be it neuer so greate than to offende him againe This is the true sorow of Contrition whiche is taken for our sinnes principally for this respect that we haue offended our most merciful father whiche contrition he wyll neuer despise but receiue to mercye all those that with so pure an harte doe turne to him Blessed Saincte Peter in the repentaunce that hee tooke for hys synne left an example howe we might haue true Contrition whiche is to dooe as he dydde For hee was verye sorye and wepte bytterlye for hys offence alone by him selfe And yet he did not so for any bodely hurt that he had for denyinge of hys master our sauior Christ nor for any losse that he had of worldlye goodes nor for any rebuke that was geuen hym for hys denyall nor yet for anye feare that the Iewes woulde haue put hym to shame because he had denyed his maister for he knewe they woulde neyther hurte hym nor blame him but rather fauoure him for it But these thynges caused him to be sory and to wepe for his sinne First he did remember and consider the great perfection holynes and goodnes of his maister and howe he was the verye sonne of almighty God and also he remembred how he had taken him and made him his disciple and howe great fauour singuler kindnesse he had shewed him for the which he considered how feruentlye he loued Christe and how greatly he was bounden so to doe And than he remembred the promyse he hadde made vnto him and how vnfaithful he was in breaking that promise and vnkind in denyinge and forsakinge his mayster And thus the remembringe and consideringe of these thynges caused Sayncte Peter to bee contryte and to wepe for hys synne and to wyshe that he had not denied Christ and further to wyll that he woulde neuer offende agayne nor breake hys promyse anye more but euer keepe and fulfyll iustelye all that euer his maister our Sauyoure Chryste didde commaunde hym to do And so Sainte Peter dyd After this maner shoulde we consider our sinnes and be sory contrite for them Surely if we sinners did call diligently to our remēbraunce the gret goodnes of our sauior Christ euer shewed vnto vs as how he redemed vs with his moste precious bloud and painefull deathe and hathe chosen vs to his disciples and made vs inherytours vnto heauen and howe mercyfull and gratious he is alwayes vnto vs and howe holye iust reasonable laudable and howe easye a lawe he hath geuen vs and than consider further particularly and more in specyall hys goodnesse and that he hathe done and doth dayly for vs we shoulde than see that wee ought to loue laude and honour him aboue all creatures and fulfyll hys commaundementes whyche wee haue vowed and promysed to dooe And than yf we did consyder the vylenesse and noughtinesse of our sinnes and howe muche we did againste naturall reason and honestie in doynge of them and howe greatlye we dyd offende God in presuminge to doe so euill in his presence and fighte againste his lawe and in breakinge our solemne promisse of kepinge his commaundementes and than if wee dyd consider that in doinge of our sinnes we did not regarde his gracious goodnes and fauour nor feare his power and most dreadfull punishement if we did well consider these thinges were fullye perswaded of Goddes mercye whiche he is readye to shewe to all that vnfeynedlye wyll forsake theyr former noughtye wayes and turne to hym wee shoulde than take this contrition and see that wee oughte to be more sorye for oure synnes than Saynt Peter ought to haue bene for hys For oure Sauioure Chryste hadde shewed vs more kyndenesse and hadde doone more for vs than he hadde done for Saincte Peter at that tyme. For he dyed afterwarde for oure sakes and redemed vs and delyuered vs oute of the handes of the Deuyll And againe our sinnes bee moo and wee haue oftener broken oure promyse than Sayncte Peter didde for hee brake it but once and that was for feare and wee haue synned often tymes wythoute anye feare or compulsion but rather wyllynglye yea and dyuers tymes wee haue desyred to synne and studyed howe and where wee myghte fullfyll our vngracious lustes and desyres And thus ye maye see that we oughte to be more contryte and sorye for oure offences than Sayncte Peter oughte to haue bene for his By thys example ye maye knowe for what cause and by what meane ye maye haue contrition And surelye the synner that dothe well weye and consyder this that I haue spoken shall be sorye that euer he synned and didde againste the wyll and commaundemente of oure Sauioure Chryste whiche is so good and gratious and he shal wil that hee hadde neuer offended and hee shall hate synne and purpose and atende to lyue well and to make amendes and restytutyon of that he hathe wrongfullye taken or done and shall humble hymselfe by knowledginge and confessynge hys faultes and submytte hymselfe hollye to the correctyon and dyscyplyne of GOD and hys holye Churche not doubtynge but that hee shalbe receyued to grace and mercy and remission of all his sinnes Furthermore it is to be noted that the sorow and repentaunce whiche a theefe taketh for hys thefte whan hee shall suffer deathe for it and the repentaunce that a myslyuynge manne or woman taketh for their mislyuinge when they shal bee brought to any open shame or shal gette anye painefull dysease thereby is not that true Contrition that wee speake of nor yet any other lyke sorowe that men maye haue and take for theyr offences in other lyke cases Because such synners and offendours bee not sorye for that they didde againste Gods lawe and offende him but they bee sorye for the deathe or shame or other pain which they shal suffer for their noughtye liuinge Yet notwithstandinge these other paynes whereunto they come by order of lawe they maye also bee sorye for their synnes specyallye and mooste principallye because they didde offende GOD in despysinge him in doynge their synnes more thanne for anye shame or payne that they shall suffer here for theym and yf they so dooe hauynge the mynde and wyll to synne no more but to make restitutyon and to confesse and make satisfactyon for the same than they haue
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
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
abstinence and shutteth his mercye and compassion from his neighboure that needeth is not hearde of GOD. But these three ioyned in a faythfull man together be of greate vertue and reache to heauen and there do turne away the face of God from his synnes and doo purchase gods grace for such thinges as he hath neede of as Toby saith praier with fasting and almes is good and better then to store vp treasures of gold in his cofers A man may also make satisfaction for his sinnes with repentaunce and sorowe for his synne so that God will forgeue hym all the temporall paine whiche he deserued to haue had as God forgaue Saynte Peter the sayde payne for hys great repentaunce and bitter weeping and likewyse Marye Magdalene whose great sorowe is expressed in the Gospell And because the minister of God knoweth not howe muche repentaunce and contrition the synner hath taken nor how much he ought to take for due satisfaction therfore his office is to enioyne the penitent certeine workes of penaūce for to make satisfactiō and such as the party may easely and shortly do for auoyding of grudge if it were to harde and also for auoyding of forgetfulnesse if it were to long and then to counsell and exhort the penitēt to do more penaunce and good dedes of his own good wil in further satisfaction for his sinnes al ready done and for stopping of the entrye of the deuils suggestions to sinne to come and for exercising of him selfe in vertuous occupations cōtrary to his sinnes before Wherefore good people I beseche you to care and prouide for your soules which Christe hathe preferred before hys own bloode in that he hath geuen the one to redeeme the other feare to fall into the handes of God contemne not his iudgemētes the certein knowledge of the paines due for our sins is onely reserued to God to our Lord Iesus Christ to whō the father hath geuen al iudgement wherof we may not be curious in serching but diligēt in auoyding by the worthy fruites of penaunce which be acceptable to god for two causes both for that they be good workes of theyr owne nature commended cōmaunded of god also for that they be inioyned vs to do by the authoritye of the keyes of the kingdome of heauen geuen to the church and are better accepted of god for our obedience to him and his holy Churche Let not the streytnes of penaunce feare vs nor the conscience of our synnes kepe vs backe for in many good men where synne hath most aboūded ther hath grace more abounded The suffringes and paines of this time be not equall to that faulte which is remitted to that paine which we haue deserued nor yet to that glory which is reserued for vs. As nothing is vnpossible to them that beleue so nothing is hard or painfull to them that loue where deuotion driueth them to begin and grace helpeth them to make an ende both in doing the fruites of penaunce for their sinnes past and also in doynge the fruites of vertue for encrease of rightwisenes present till God deliuer vs from all paynes and daungers of synne and geue vnto vs the kingdome which he hath prepared for vs from the beginning of the worlde through Christe our Lord to whom with the father the holy gost be all honour and glory Amen ¶ How a man should after penaunce auoy de synne and lyue well Serm. xxiiii IT is better good people to auoide sinne thē to amend sinne as it is more holsome and pleasaunt for a man with good dyet to preserue his health then after sickenes wyth daunger and griefe to recouer his helth And it is a great dele worse to fal downe again after he be fullye recouered then it was to fall first in the beginning For which cause after a man be restored again to the health of his soule by the medicine of penaunce he oughte to be a great deale more carefull and vigilant lest he fall againe to his old sicknes and by that meanes come the soner in daunger of eternall death and he ought euermore to remember the lessō of our Sauiour Christ which he gaue to the man sicke of the palsey whom he made holle which is this beholde thou art made holle go thy waies and now sinne no more least some worse thing chaunce to thee To this end how a man should auoid sinne and liue wel the most part of al the scripture is written and the most part of al sermōs be made and of no matter maye be more saide but I intende God willing at this time onely to note vnto you three or foure general pointes which if a man do remember and obserue he shall the better and with more ease auoyde sinne and keepe himselfe in grace and good lyfe First I would he shoulde do as a man doth that hath bene sicke of a great surfet and in peryll of death who when he is restored to his health again he wil diligently take heede and refuse those meates that brought him into his sicknes be forbidden him to eate vpon by hys Phisician and he wyll remember to feede vpon suche meates onelye as the Phisician prescribeth him and wil preserue his health euen so euery man and woman must doo and kepe lyke order and dyet after theyr confession for to kepe theyr soules styll in health they must remember that Christ our Phisician hath made them holle by the soueraign medicine of penaunce and hath forbidden theym all maner of sinne whereupon they surfeted and therefore they must vtterlye refuse and forsake and in no wyse eate of that euill meate by willynge and consentinge to anye synne agayne Nowe for the better auoydyng of this a man must doo thre thinges first consyder the noughtines of sinne and then when any cōmeth to his minde vncalled for let him put it away by and by and thirdly he must kepe his fiue senses well and flye from the companye of euyll person◠and occasions of synne First let him consider that sinne is so vile of it selfe that euery man dothe hate and abhorre the name of it for a man loueth not nor woulde not be called proude malicious couetous a theefe a lecher ▪ or sclaunderer and suche like And than if men did consider the very deedes of synnes they shouled see that they were muche woorse more shameful more against reason and so mē should hate the dedes of sinnes more then they do their names For this is the nature of sinne before it be done it hath some pleasure but after the dede the pleasure ceaseth and heauynesse commeth in his place and for the tyme of the doyng of sinne it maketh him no man but a beast wherby he loseth his honestye hys good name his riches his beautie his health his strength hys wytte hys reason and is made a foole a madde man an instrument of the deuyll and a very deuyll for the tyme hys soule
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
Holsome and Catholyke doctryne concerninge the seuen Sacramentes of Chrystes Church expedient to be knowen of all men set forth in maner of shorte Sermons to bee made to the people by the reuerend father in God Thomas byshop of Lincolne Anno. 1558. Mense Februarij Excusum Londini in aedibus Roberti Caly Typographi Cum priuilegio ad imprimendum solum ¶ The contentes of the Booke OF the numbre of the Sacramentes of Christes Church and the effectes of the same Ser. i. Fol. i. ¶ Of the Sacrament of Baptisme Ser. ii Fol. viii ¶ Of the necessitie of Baptisme and the ministers of the same Ser iii. Fol. xiii ¶ Of the auncient and godly ceremonies perteyninge to Baptisme and what is ment and taught by them Ser. iiii Fol. xviii ¶ Of the Sacrament of Confirmation Ser. v. Fol. xxiiii ¶ Of the seuē giftes of the holy ghost geuen in the sacrament of Confirmation Ser. vi Fol. xxix ¶ Of the real presence of Christes body in the sacrament of the Aultar Ser. vii Fol. xxxvi ¶ Of the chaunge of bread and wyne that is to saye of Transubstantiacion Ser. viii Fol. xlii ¶ Of the effectes of Christes bodye and bloud in the worthye receiuer Ser. ix Fol. xlviii ¶ An exhortation for the worthye receyuinge of the holye Sacrament Ser. x. Fol. liiii ¶ How a man maye come worthely to receiue the blessed Sacrament Ser. xi Fol. lx ¶ Of the sacrifice of the newe Testament whiche is called the Masse Ser. xii Fol. lxviii ¶ Of the godly prayers ceremonies vsed in the sacrifice of the Masse Ser. xiii Fol. lxxv ¶ Of the necessitie and commoditie of Penaunce in generall Ser. xiiii Fol. lxxx ¶ A Sermon againste desperation Ser. xv Fol. lxxxvi ¶ Against presumption of mercye ▪ Ser xvi Fol. xciiii ¶ Of Contrition Ser. xvii fol. ci ¶ Of inward Confession to almightie God Ser. xviii Fol. cviii ¶ Of Confession to a Priest Ser. xix Fol. cxiiii ¶ what a sinner ought to doe in makinge his confession Ser. xx Fol. cxviii ¶ Certayne Instructions whereby a man may consider hys lyfe make his confession the better Ser. xxi Fol. cxxv ¶ Of confession to a mans neighbour whom he hath offended Ser. xxii Fol. cxxxii ¶ Of Satisfaction Ser. xxiii Fol. cxxxix ¶ How a man shoulde after penaunce auoyde sinne and lyue well Ser. xxiiii Fol ▪ clxvi ¶ Of the Sacrament of Order Ser. xxv Fol. cliii ¶ In what estimation the Prelates and other Ministers in Chrystes Churche oughte to be hadde of the people Ser. xxvi Fol. clix ¶ Of the Sacramente of Matrymonye and what grace is geuen in it Ser. xxvii Fol. clxvi ¶ Of the maner how to minister and contracte matrimonye Ser. xxviii Fol. clxxii ¶ For what intent and wyth what affection men and women ought to marrye Ser xxix Fol. clxxix ¶ Of the Sacrament of extreme Unction Ser. xxx Fol. clxxxv FINIS ¶ Of the number of the Sacramentes of Christes Church and theffect of the same Sermo primus THe Catholike Church of god good people dothe extende her doctryne concernyng the matter of oure beliefe not onely to the Articles of our Crede and such poyntes as by reuelation from God it teacheth vs to beleue of God and the woorkes of our Sauiour Christ which he did or suffered for the redemption and saluation of man but also to the holye Sacramentes of God by the woorthie vsing whereof he powreth abundantlye his many folde graces into our soules and by them maketh vs people mete to receyue the fruites and benefites of his passion And as ye haue bene instructed partly concerning the Articles of our faythe so it is expedient ye be likewise instructed concerning the holye Sacramentes of his churche to thintent ye might not onelye knowe the maner of Gods working in curinge of your soules but also prepare and dispose your selues to the fruitful receiuinge of his medicynes whiche be ministred to euery man by his holy Sacramentes And therfore at this tyme by Gods helpe I intend to declare vnto you the number of the sacramentes of Christes church also theffect of them all in general at other times euery one of thē in special It is to be beleued vpon paine of damnation that there be seuen Sacramentes of Chrystes holy churche institute and ordeined of our sauiour Christ in his new testament or law whiche be Baptisme Confirmation the Sacrament of the Aultar Penaunce extreme Unction Order and Matrimonie The first fyue be ordeined for the making good and the perfection of euery man and woman as by Baptisme we are iustified and made members of Christes misticall body by Confirmation we are increased and strengthned in grace by the sacrament of Christes body and bloud we are nourished to euerlasting lyfe and made fat with God by Penaunce we are restored to our former rightwisnesse and goodnes if in case we fall after Baptisme by extreme Unction we are made hole spiritually and also corporallye if it be thought to God expedient to our soules Al these fyue Sacramentes be ordeyned to beginne or restore our ryghtwysnes and to bringe it to perfytnesse for oure saluation The other two laste be ordeyned for the common state of the hole Churche as Matrymonye to encrease and multiplye the Church corporally by generation and Order to multiplye the hole Churche spiritually by regeneration and also by the ministerie of Gods woorde Sacramentes and discipline to rule and gouerne it after the will of almightye God And where as the holye Scriptures in manye places compare a mans lyfe to a warre we maye verye well by that same similitude vnderstande the numbre and diuision of Gods Sacramentes and the true effecte of the same For Christe our Lorde and kinge who hath for vs ouercommed the deuyll the fleshe the worlde hell death and all his enemies and ours laboreth to make all vs for whom he hathe prepared triumphe and the inheritaunce in the kingdome of heauen to be his souldiours and by his power and helpe to fight againste the sayde enemies and to ouercome theym in our owne persones and so to atteine the promised rewarde The first thinge that a worldly Prince doth intendinge to make warre againste his enemye is to muster and choose out his souldiours and to take their names and to apparel thē with his liuerye and badge that they may be knowen frō the souldiours of his aduersary Euen so Christ our chefe captaine by Baptisme hath called and chosen out of all the people of this world whiche he hath holly redemed certeine to be his souldiours to fight against his enemy the deuil which soldiours thus called haue geuē their names to Christ their kinge haue renounced the seruice of their old maister the deuil who was a tyrant deliting onely in theyr death and haue promysed to serue onely Christ like true souldiours against the deuill and by this sacrament of Baptisme are pardoned and washed from theyr olde spots of originall
synne and haue receyued the whyte lyuerye of innocencye and the badge of Christ by the impression of the holy crosse in diuers partes of theyr bodyes and so are knowen throughout the holle worlde to be the soldiours of Christ theyr Lord and Capitayne The second thing that a worldly prince doth in his warre is to prouyde that euery souldiour be able to fyght and haue harnes and weapons mete for his body both to beare of the assaultes of his enemies and also to inuade thē as cause shall requyre Euen so Christe oure heauenlye Prince hath ordeyned the sacrament of Confirmation to make vs strong able to fyght wyth our ghostly enemyes and hath armed vs wyth a seuen fold harnes that is to say with the seuē giftes of the holy gost whereby we be sufficiently preserued defended and encouraged our selues and also able to helpe and comfort oure fellow soldiours which by chaunce shall come into any distresse or daunger of theyr enemies The thyrd thing y t a worldly prince doth in his war is to forese prouide that his hole army be wel victualled furnished with plēty of holsom meate and drinke lest for hunger their strength decay and they in processe famish and die Euen so Christ our spirituall capitaine hath prouided victual for vs his soldiours both good plenty of it not meate that will perish and be cōsumed with once eating but meate that will remayne and nourishe to euerlasting lyfe that is to saye his owne natural fleshe and bloud which he geueth to his soldiours in a Sacrament vnder the formes of corporal breade and wyne condescendinge therin to our infirmitie and by that spiritual and most holsome and precious foode he repayreth all our decayes in grace and spirituall strength he openeth our eyes to see the traynes of oure enemies he swageth the rage of our inward enemie the fleshe preserueth our bodies and soules from famine and eternall death The fourth thing that a worldly Prince doth in his warre is to ordeyne ouer his holle army one chiefe lieuetenaunt if he be absent hym selfe from the fielde and vnder him officers and captaines some of moo some of fewer such men as be experte in warre who can instruct the rest in all feates of warre howe to fight and ouercome theyr enemies can set the holle armye in good araye and also can by the lawe martiall correct and punish all traytours and offendours Euen so Christ our Lord and king after he hath hymselfe ouercommed all his enemies in hys owne person and is nowe triumphinge with God the father in heauen and yet hathe his Churche in battayle and conflicte wyth theyr enemies in earth being absent by his visible presence and inuisibly and spiritually present amōg vs hath ordeined the Sacrament of Order and by that Sacrament hath elected and chosen out certein expert and connyng men to whom by imposition of handes of Priesthoode he hath geuen authorite and commaundement to instruct his soldiours in all feates of spirituall warre agaynst the deuil and to admit other into the roumes of them that dye or depart and to comfort and encourage them that be in conflict and by vnitie of fayth charitie and obedience to cause the holle army to keepe good araye and to punishe by excommunication suche as by apostasie heresye or scisme breake the peace and good order and by the discipline of this warre of the church to correct all other offenders and to receyue them agayne that will amende And of these men there be certeine degrees and orders one chefe Lieuetenaunt of the holle army which was S. Peter and now is his lawfull successour in the chayre of Christ gouerning the holle army of Christes Church here in earth and vnder hym there be in euery Prouince one Archebishoppe and in euery Citye one Bishoppe and in euerye Parishe one Priest or Curate to feede order encourage and to gouerne the holle army and euery soldiour of Christes church in euery place The fift thing that a worldly Prince doth in his warre is when his armye is assembled wel armed well victualled and well ordred and ruled by good captaines then to merche forward to ioyne in battail with his enemies in which conflicte if anye of hys soldiours chaunce to be hurt and wounded then to cause a Surgean to searche his woundes and to lay playsters and medicines vnto them that he beyng made hole myght enter into his place agayne and fyght a freshe agaynst hys enenemyes Euen so doth our Sauiour Christ wyth vs when al we be assembled into one Churche and spirituall armye by Baptisme and bee well harnessed wyth Gods graces and the giftes of the holy Ghost by Confirmation and be well vyctualled wyth the precious foodes of his owne bodye and blood in the Sacrament of the Aultare and be set in good araye and well instructed and encouraged by the rulers and ministers of his churche hauyng authoritie so to doo by the sacrament of Ordre then we be ledde by Gods spirite into the wyldernes of some good purpose or woorke there to be tempted and assaulted of the deuill For they that haue the spirit of God be not idle but occupied in some good worke which the deuill withstandeth and fighteth againste as muche as he is able to do In whiche conflicte yf anye of vs be ouercommed with euill which can not be except we wyll be ouercommed and voluntarylye suffer the deuyll to preuayle againste vs for no man synneth actually againste hys wyll yet our mercyfull Lorde wyll not see vs vtterlye troden vnder foote and slayne but if we loue to be healed and be sorye for oure voluntarye hurte and wounde he hathe prepared a present medycine and playster for vs whiche the spirituall Surgean when he hath searched the wounde by our owne confession layeth and byndeth to our sore by the Sacrament of Penaunce and so restoringe vs to our perfit health maketh vs able to enter the feelde agayne and to fighte a freshe againste our enemies The sixt thing that a worldly Prince doth in his warre is when any of his soldiours waxeth aged feble and cā fight no more then specially to cōfort him to set a watch that his enemies steale not priuely vpon him kil him when he is not able to defend him selfe And if the same soldiour hath lightly offended in any small matter and hath not at all times bene so vigilant as the lawes of warre required yet than gentlye to forgeue him and to shewe hym that honour at his death that he shalbe of al the army accompted to haue bene a faythfull soldyoure and to haue dyed in his princes fauour Euen so Christ our Lord doth wyth vs his souldiours when any of vs waxeth aged or feable by sicknes and is in daunger of bodelye death whiche deathe is the escapinge of al daungers the ende of all labours the entry to the possession of eternall enheritaunce in heauen