the strawe the straw will burne euen so our weake and synfull nature is soone set on fyre wyth the burninge dartes of the deuyls tentation if they be suffred to come nere and theyr waies and entries be not stopped Also besyde the diligent keping of his fyue senses a man must flee and forsake the companye of euil and lewde persones and of those that shew euyl example or geue occasion to vice For he that toucheth pitch shal file his handes with the same he that kepeth company with a proud man shal begyn to be proud As Saint Paul saith Do you not knowe that a litle sower leuen doth make sower the holle batche of dowe euen so the vice or euil example of one dothe infecte a great manye and draweth other that be weake to folow him in the like vice Departe thou saithe the wiseman from a wycked man and kepe no company with him and so shal vice and wickednes depart from thee The fourth thyng for a man to auoyde sinne is to remember his last ende in all his woorkes and deedes and so he shall not synne for euermore It is good for a man to thynke vpon the beginning of his life to consider the middes and to remember the last ende The beginning bringeth shame the middes bringeth sorow the ende bringeth feare If a man thinke from whence he came he shall be ashamed if he consider in what case he is he shall lament if he remember whyther he shall goo he shall be afrayde Man fyrst of all when hee was in honoure made to the Image of God and to be pertaker with Aungels of the kyngdome of heauen not regardinge hys dignitie contempning the commaundement of God his maker and folowing his owne sensual appetite was coÌ„pared to vnreasonable beastes and chaunged the similitude of God wyth the similitude of beastes and the honour of hys first image beyng taken away by carnal desyres and beastly lyuing was made like a beast If a man therâ—fore remember hys olde nobilitie howe he was made Lord ouer the woorkes of God a felowe of Aungels a Citizen of Paradyse and one of Gods housholde and being by hys owne fault cast into inwarde darkenesse of errour and ignoraunce banished from pleasaunt Paradise made felow with brute beastes and a straunger or rather enemye to God maye not he considering thys his beginning and hys great fall into suche vyle beastlynes be worthely ashamed After this if man consider where and in what state he is he shall perceyue that beyng in thys transitorie worlde he is in the vale of miserye where nothyng is vnder the sunne but vanitie labour and affliction of spirite where nothing is verely and constantly pleasaunt but onely by chaunge by passing from one thing to an other where the remedye of one labour is the beginning of an other where the lesse euill seemeth a great good where the encrease of knowledge is the increase of griefe where man in banishment dwelleth in wildernes walketh in darkenes in daunger of falling downe the hyll and eating his bread in the sweate of his face Maye not a man considering whyther he is now brought be right sory and lament that the time of his trauayle and dwellyng here is prolonged but the best remedye to auoyde sinne is alwayes to haue in remembraunce his last end In the last end there be three thinges the death of the bodye the iudgement of God and the tormentes of hell What is more horryble than death what is more terrible then the iudgement of God and what is more intollerable than the paines of hel What shal a man feare if he tremble not at the remembraunce of these three yet if he haue lost shame for hys vyle beginning and if he feele no sorowe for hys present miserye at least let him take feare for the dreadful thinges to come For if he now spend his life in the workes of the fleshe in deathe he shall be dyuorced and separated from hys bodye and all the pleasures thereof in the iudgement he shall bee presented before him into whose handes to fall is most horrible and be examined of hym to whom nothing is vnknowen in hell if he be found giltie he shal suffer torment without hope of relese without measure of quantitie and without end of time Hath not this man good cause to liue alwaies in feare â–ª and with feare and trembling to laboure aboute his owne saluation thys feare which is the begynning of wysedome hath more strength to withstande sinne then eyther shame or sorowe For shame is taken away by the multitude of sinners where the felowship of so many euyll lyuers pulleth shame oute of hys harte And sorowe taketh comforte of the vayne pleasures of this present worlde and so is weakned and made vnable to withstand synne But feare that proceedeth from a sure and certaine faythe of thynges to come taketh no comforte of the worlde seynge that in deathe he shall carye no worldly good wyth hym and in iudgement he shall neither be able to deceyue nor to withstand Christ his iudge and in hel he shal haue no comforte nor redemption but perpetuall woo The fruite of this feare is that it bringeth before the eyes of oure soules sometymes the synnes that we haue done to the intent we shoulde bee wyllyng and ready to suffer the scourge as the prophet sayd of hymselfe confessing oure iniquitye and thinking for our synne sometimes the euerlasting paynes whyche we haue deserued to the intent we shoulde thynke al that we suffer here to be delites and pleasures in comparison of the tormentes whych we haue escaped sometymes the heauenly rewardes for which we labour and hope to the intent we should esteme the afflictions of this present life not to be equal and worthy the glorye that shall be shewed to vs sometimes the passions which Christ hath suffred for vs that coÌ„sidering what his maiesti hath vouchsafed to suffer for vs vnprofitable seruauntes we should be ashamed to drawe backe and suffer so litle for our selues and our own saluatioÌ„ And to make an end he that as I haue declared vnto you considereth the noughtynesse and vylenesse of hys synne and endeuoreth hymselfe to putte oute of mynde the fyrste motions of sinne whych the deuyll suggesteth and watcheth diligently the wyndowes of his fyue senses and as muche as he may flye the company of euyll persons and the occasions of synne and hathe the laste ende of hys lyfe alwayes in hys remembraunce wyth feare being also careful to walke warelye and woorthelye in the syght of GOD considering as occasion shall serue the synnes whyche hee hathe done the eternall paynes which he hath deserued the heauenly rewardes whyche he hopeth for and the passions whyche Christe hath suffered for him with suche entent as I haue before rehearsed no doute of it but that man which thus dothe shal auoyde synne shall lyue well shall increase in grace
kepe iustely matrimonial chastitie that he must forsake to dwell with his father mother and al other persones for to bee and dwell wyth his wife and that he ought also to cherishe helpe and comforte her as he would do his owne persone For when he marieth he and his wife be made one bodye And this loue and kyndnesse the man muste shew his wife not onelye the firste day or the first yere or whyle she is yonge and hath health but he muste thus loue her and so much do for her alwaies so longe as he and she lyue together whatsoeuer sickenes or chaunce commeth to her or what coÌ„ditions so euer she haue For though a man may for certeine causes be from the company dwelling with his wife againste her will as if he can proue that his wife hathe geuen the vse of her body vnto an other man and haue not kepte her matrimonyall chastitie and so forth in some other cases yet he can in no wise breake his mariage nor the bond of it and marry an other nor he can not be discharged of the obligation and promisse which he made to loue hys wife and to doo for her as muche as for his owne bodye and persone alwaies when his wife shall haue nede These considerations and remeÌ„braunces ought euerye Christen man to haue when he intendeth to marry for what cause so euer he marry And likewyse also when a woman wyll marrye she muste diligently consider after what maner she must lyue with her husbande how she shall vow and bynde her selfe vnder the paine of damnation to loue her husbande aboue all men and to worshippe him and mâ—kely and gladly to obeye him and fulfyll that he commaundeth and desyreth her to do in all thinges whiche perteyne to Gods lawe and the duetie of mariage And she must alwaies kepe her matrimoniall chastitye and helpe and succour her husbande in his â—ede as she woulde her owne persone and she must do al thing whych she did vowe and promyse when she was maried For the lawe of Matrymonye byndeth the woman to euerye thinge touchinge the duetie of a wife as it dothe the man concerninge the duetie of an husband These thinges well considered on bothe the parties shal be a greate helpe and prouocatyon that they shall study and labour most principally to ioyne and couple theim selues vnt o persones whiche haue aboundaunce of vertues and good conditions more than for any other sinistre affection seinge nothing can cause or make this matrimonyall loue and agreement to be kepte and continued amongest maried persons so much as honest equall and like conditions shal do And where as the scripture sayeth that a man maye haue an house and riches of his parentes but a good and prudent wife is the gift of God he ought before he shall marye moste humbly to begge this good gifte of almightye God wyth long deuoute and continual prayers as one special thing wherupoÌ„ resteth his ioy in this world and by wel vsing of that hope of ioye in the next worlde And because mariage is an honorable thing as saint Paule sayeth let theÌ„ haue no euil affection nor do nothing that might dishonor it but before they celebrate y e same mariage let theÌ„ prepare their haries with fasting other godlye and spiritual exercises to come worthely to such an honorable Sacrament to do as becoÌ„meth the children of holy people and not like Gentiles and heathen people whiche know not God nor haue no godlynes before their eyes Last of al I shall exhorte and admonyshe you that bee maryed to vse your mariage in suche sorte here in this worlde as it be no hynderaunce for you to come to the next world so to indeuour your self one to please an other that ye doo in no wise displease GOD your creator so to seke and dooe those thinges that be temporall that ye omytte not to seke and labour for those thynges whiche be eternall so to be glad of your present prosperity that ye be not carelesse without feare of eternall damnation and so to be sorye for suche aduersitie as chaunceth here that ye bee not voyde of sure perfyte hope of eternall felicitie Lette not the cares of thys worlde so breake and caste downe your hartes but that the hope of heauenlye and eternall ioyes maye comforte and staye them againe And also lette not the flatteringe face of worldlye wealthe so inueigle and deceiue you but that the feare of Goddes eternall iudgement maye brydle you and kepe you in awe For the myndes of Godly maried persones althoughe they be not able to forsake the cares of thys worlde and vtterlye to contempne worldlye thynges yet oughte they by their desyres and godly affections to ioyne them selues to thinges eternall These good lessons Saint Paule knitteth vâ— in a fewe wordes sayinge thus The time is short and it remaineth that they whiche haue wyues be as hauinge no wyues As thoughe he shoulde say in longer processe that the ende of the worlde and the laste iudgement of God draweth nere and so much the more ought euery man to be careful how he shall appeare and be founde at that iudgement and that the case of matrimonye is not like nowe to vs that be in the end of the worlde as it was to the olde fathers in the beginninge for amonges them he was accompted and taken as accursed by the sentence of the lawe that did not rayse vp seade in Israell that dyed without yssue and children for that was the tyme to increase and multiply Gods people by which people it was prophecyed that the Prince and Sauiour of the worlde should be borne and for that cause the people of GOD did as muche as they coulde applye them selues to mariage wherunto they were kindled and moued not by concupiscence but by obedience not for satisfyenge of their carnal lust but for religion to obey the law and to haue fruyte of their bodies but now since that the fulnes of time is coÌ„med and the worlde draweth towardes an ende the case is altered For now sayeth our sauiour Christe in waye of exhortation he that can take the gifte of chastitie and sole life let hem take it since whiche time manye that haue that gifte vse it in dede and he that wyll not vse it may not excuse him self that he hathe it not and in case he be maried let hym lyue and be as vnmaried hauing the same affection to continent life and the abstinence froÌ„ the act of Matrimonie as Abraham and the old fathers had who than serued not the lustes and desyres of theyr fleshe but serued the lawe the tyme of encrease and the ordinaunce of God beyng slowe and forbearing to require but sometimes content to pay theyr matrimoniall debte and let him so take carnall comfort of his wyfe that in no wyse her loue wythdrawe hym from seruinge of God seyng he ought to loue
and wine And although our sauior Christ when he did first institute this sacrament in his supper did minister it to his Apostles whoÌ„ he than made priestes vnder bothe the kindes of bread wine to thintent his death and passioÌ„ might be declared remembred therby where his bloude was seperate from his body as the bread was seperatly consecrate from the chalice which maner is yet coÌ„tinually obserued in the sacrifyce of the Churche whiche is the Masse yet for diuers weighty considerations as well concerning the honor of the sacrament and the auoidinge of theffusion of Chrystes blouds which might chauÌ„ce as for the more coÌ„modious administration of the Sacrament to the people the holy church hath vsed euen from the tyme of Christ himself and his Apostles to minister this sacrament vnder the fourme of bread onely both to lay men women and also to priestes sauing when they doe consecrate and minister to them selues with their owne handes in which doing it hath the example of Christ who the daye of hys resurrection ministred this sacramente to two of his disciples in the Castell of Emaus vnder one kinde alone and also the people be defrauded of no part of Christes body bloud nor of no effect or grace that commeth by the worthy receiuinge therof for it is most certain that the holle body bloud of Christ is as truely conteined vnder the one kinde of breade as vnder both the kindes of bread wine seing that Christes liuing body caÌ„not be without his bloud nor his liuely bloud w t out his body And it is also most certeinly true y t if the outward element of breade be diuided into smal parts ther is y e holle body of Christ coÌ„teined in euery part as it was in the holle elemeÌ„t before it was deuided euen as the soule of man is but one and holle in the holle body and is lykewyse one and holle in euery part of the bodye and also as a glasse when it is broken into peces the holle ymage of a mans face appeareth in euerye parte seuerally which before in the holle glasse appeared but one eueÌ„ so the holle body and holle bloud of Christ is geuen vnder euerye part of the outward formes equall portion is geuen to euerye one it is holle deliuered it is distribute to many and not dismembred it is incorporate to the receiuers and suffereth no iniurye it is receiued not included it dwelleth with weake persones is not made weake is muche delited with the pure faith cleane minde of him that receiueth For these most weyghtie godly considerations when the Sacrament is ministred to other than to hym selfe that consecrateth it it is deliuered vnder the forme of breade onely and the chalyce is not consecrate nor yet deliuered as any parte of the sacrament but for the more commodyous receyuinge of the other parte wherein was conteyned the body bloude of our sauiour Christe Therefore seyng that the doctryne of Transubstantiation is as I haue shewed a truth necessarily deduced of Chrystes manyfest woordes sayinge This is my bodye declaring the singular and onelye substaunce of that hee gaue to theym to eate to be his bodye and so not breade seynge the vniuersall Churche of Chryste hathe determined thys to be goddes trueth and for finall endynge of all controuersyes that all men mighte speake one thing and be of one tong hathe ordered it to bee spoken of and vttered in this terme of Transubstantiation and seynge the testimonies of aunciente doctours to bee all agreable in this poynt that the bread is chaunged into the bodye of Christ wherby appeareth the consent of the vniuersall churche whyche is the pyller and vpholder of all trueth for that cause let euery man that loueth the trueth and the saluation of his soule stedfastlye kepe hymselfe in the belief of this truth so to be a member of Christes catholike Churche withoute the whiche there is no saluation and lette hym not ioyne hymselfe to any faction of men out of the catholyke Churche of Christe that for syngularitie or gayne of the worlde trouble the peace of the Churche and styrre vp the ashes of olde heresyes whiche by the greateste aucthorytye that euer Christe lefte in his Churche that is to say by the iudgement of the successour of saynct Peter in the chayre of Christe and of the Bysshops and pastours of Christes flocke called froÌ„ all the partes of the world in a general counsell haue bene discussed before this tyme and fullye determined Let vs not shew so muche dyshonor to our most certaine and heauenlye religion as to thynke that it may be variable after the wylful and furious appetite of a few men whiche is one and vniforme and so hath bene froÌ„ Chrystes time tyll this day being by gods holy spirit the scholemaister of his holy churche inspyred reueled multiplied ordered continued and so stablished that hell gates that is to saye tyrannye schismes and heresy shall neuer preuaile against it He that by vnitie of fayth in doctryne and by the peace of charitie in good liuinge kepeth hym selfe within the folde of gods catholike Churche as a liuely member of the same may be sure of the protection of gods holy spirit in grace and be in good hope to attaine the glory of God in the kyngedome of heauen by the merites of Christ to whom with the father and the holye ghoste be honoure and praise worlde without end Amen ¶ Of the effectes of Christes body and bloude in the worthye receiuer Ser. ix HOw much good people are we bound to loue our Lorde Iesus Chryste that lyke a good shepeherd hath geuen hys soule for vs hys shepe and hys fleshe to bee oure meate and his bloude to be our drinke and so is he both our redemer and redemption our feder and our daylye foode Greater loue can no man shewe than thys whiche Christ our Lord hath shewed to vs but if wee would consider for what cause and purpose hee fedeth vs wyth hys fleshe and bloude and what wonderfull graces and effectes he woorketh in vs bothe in bodye and soule by those heauenlye meates our loue towardes hym shoulde bee a greate deale more increased and oure desyre shoulde bee more inflamed to fyll our hungrye soules with so profitable and precious meates In whiche matter I intende God wyllinge to laboure at thys tyme and to make but a shorte recitall of certayne beneâ—ytes whiche the worthye receyuinge of thys mooste blessed Sacrament worketh first in our soules and than in our bodyes for to speake perfitly at length of it and as the worthynes and dygnitie of the matter requireth woulde aske a great processe and a longe tyme whyche I verelye hope youre good affection in perceyuynge the trueth and in folowynge the same in your lyues wyll supplye First of all this holy Sacramente is ordeyned and geuen to man to nouryshe hym to eternall
God and eternall life it selfe were ioyned to it after the waye of meate by participation whereof it myght be delyuered from the possession of death and corruption and be indued with the property of Christes body which is eternall lyfe For as Christ reduceth our soules to life eternal by geuing to them his holy spirit in the sacrament of Baptisme euen so he reduceth our bodyes to life eternall by geuing to thē his lyuing and immortall body to eate in the sacrament of the Aultar And this is the ordinary way of gods working in vs althoughe he be not alwayes bounden to his Sacramentes but that he saueth men some times of his absolute power before Baptisme and rayseth some to lyfe eternall wythout thys sacrament such as for lack of age can not proue them selues or departe in the faythe of Christe without contempt or refusall of the sayd sacrament when by some vyolence or other impediment they were letted to receyue it in dede These be good people some of the effectes which Christ woorketh by thys Sacrament in mans body which in very deede be merueilous but aboue all other thys is the greatest that he maketh vs all that worthelye receyue him to be one body with him indued with his holy spirite whereby the perfit influence of his grace beynge our heade is deriued and deduced vnto vs that be members of his body fleshe of his fleshe and bones of his bones For as s. Paul saith we that be many are made one bread one body because all we do receyue and eate of one breade whych is the naturall body of Christ the breade of lyfe that came from heauen whiche he promysed to geue to vs al as he gaue it to death for vs all In nature we be all diuers persons and haue sondry and diuers substances but because we be all fed with one singulare substance of Christes flesh which can not be diuided into partes and also are sealed with one holy spirit that likewise can not be diuided therefore these singular thinges vndiuisiblye receiued into oure bodyes and soules drawe vs to theyr vnitie and make al vs one body misticall with Christ. Which vnitie is to be called true and natural vnitie and not onely in wyll and affection by faythe and charitye where accordyng to Christes prayer immediately after hys last supper he is in the father by the nature of his diuinitie and we in hym by his corporall natiuitie and he in vs by the Sacrament of his fleshe and blood and so by Christ is made a perfite vnitie Like as when two waxes be melted at the fyre one holle thing is made of them both euen so by the communion and receyuing of Christes bodye and bloode into ours he is in vs and we in him and so by receyuynge the vertue of this heauenlye meate we are incorporate into hys fleshe that for our saluation was made our fleshe Therefore good people consyderyng these gloryous and wonderfull graces and effectes whych by thys holy sacrament he worketh both in our soules and bodies let vs not defraud our selues of them neither by to long absteyning frō it nor yet by the vnworthye receyuing of it but as his exceedyng loue towardes vs moued him to geue it to vs so let it and the benefites we receyue by it increase oure loue towardes him and as he that geueth hys lyfe for vs and his fleshe to vs wyll denye vs nothyng that maye doo vs good so let vs serue hym wyth harte and wyll and omyt nothyng that may please hym so shall we finally inioye the speciall fruite of thys most blessed Sacrament in the kyngdome of God whych is incorruption and immortality of body and soule by hys grace and free gyfte to whom wyth the father and the holye ghost be al honour glory and prayse for euermore Amen ¶ An exhortation for the worthy receyuing of the holye Sacrament Serm. x. BEyng sufficiently and most manifestlye taught good people by the mouth of our Sauiour Christ that in this most holye sacrament he geueth vnto vs his bodye and his bloode that was slayne and shed vpon the crosse for the life of the world Let vs faythfully beleue God by his woord and not repugne against him although it seme not so to our senses and our carnall thoughtes for his misteries exceede our reason wherein we ought to consider not what oure eyes sheweth vs but what hys worde teacheth vs. For our eyes may easely deceyue vs but hys word can not deceyue vs who in sensible thinges geueth vs heauenlye and intelligible thynges whyche our senses canne not iudge and discerne but geueth place to our faith directed by Gods woorde to the knowledgynge of this infallible truth Therefore it is now oure partes to prepare and make cleane our bodyes and soules from al fylth of the flesh or spirite that we may receyue thys heauenlye meate woorthely considerynge the manyfolde graces that come by it and the eternal dampnation that hangeth ouer theyr heades that vnwoorthelye presume to receyue it Remember howe euerye man is displeased and angry with the traytour Iudas and them that crucifyed our Sauiour Christe and so beware that you be not likewyse giltye of the bodye and bloud of Christe They most cruellye shedde his bloude but he that vnworthelye receyueth hym with a foule and synfull conscience spitefullye treadeth his precious blood vnder his feete No fylth or myre is so vnworthy his pure and heauenly bodye as is the bodye or soule of man defyled with mortall synne And as the thyng we come vnto is most honorable so the woorthy receyuing of it is moste profitable But if a man come vnto it with a gilty and noughty consciēce it encreaseth his faulte and dampnation for he that eateth and drinketh the body and bloude of our Lord vnworthely eateth drinketh iudgement and dampnation to himselfe For as they that do defile the kings purple robe are worthy to be punished as wel as they that cut or rent it euen so it is no maruel if they that receiue Christes bodye with an vncleane conscience do suffer the same punishment that they doo whyche dyd nayle him to the crosse Se how terrible a payne S. Paul threatneth to the vnworthy receyuer saying A man that transgresseth the law of Moyses being conuict by two or thre witnesses suffreth death how much more and greater punishment deserueth he to suffer that treadeth vnder foote Gods sonne with no reuerence regardeth the blood of his testament by whiche he was sanctified but taketh it as comon meate doth iniurie to the spirit of grace and in that he betraieth and deliuereth Christ as Iudas did not now to the synful Iewes but to his own synfull members wherwith he presumeth to dishonour so inestimable a sacrament S. Peter and Iudas at one table in one supper did both eate of one consecrate breade whych was Christes bodye but Peter
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
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
body For yf a man be iustelye excomunicate of hys owne iudge hauinge ordinarye or lawfull iurisdiction ouer hym he is a member cutte awaye from the bodye of Christes catholyke Churche which so long as he is in that state is dead not able to bringe forth good fruite and worthy nothinge but to be cast into eternal fyre and brente as beinge than a member of the Churche malignant He is accursed and separate from the companye and felowshippe not onelye of all faithfull people in this worlde but also of almightie God and his blessed aungels in the kingdome of heauen He is depryued of the influence of Goddes grace and the specyall protection of almightye God secluded from the spirituall communion of Christes Churche as not pertaker of the Sacramentes and of the prayers good woorkes and generall suffrages of the same and is to bee taken estemed of al good men as an Ethnicke and publicane and is also deliuered to Sathan the deuyll wherby the deuyl hath power by permission ouer him to afflicte him with al vexation and affliction corporall to thintent that by that meanes he perceiuinge the enormitie of hys lyuing may yeld and be reduced to penaunce that his soule may be saued in the day of our Lord. What christen harte can be so carelesse of hys own saluation as eyther by his wilfulnes to enter or by his obstinacy to continue in so damnable and daungerouse a state of lyuinge Whyche many men wilfully and headly fall into by disobeyinge Gods ministers and that power which is geuen vnto them by almighty God for the reformation of his people And althoughe sometimes men maye flatter them selues when they be excommunicate that they nede not to feare or regard such excommunicatioÌ„ for that they perswade theim selues in their owne opinioÌ„s either the cause to be vniuste or the processe againste them to be vnlawful and therfore shall beginne not to regarde but to contempne the said senteÌ„ce of excoÌ„munication pronounced againste them yet in the name of God I shall aduertise you al good people to beware of this poynt and not to be your owne iudges in these cases deceyuynge your selues lest by your so contemning the keies and authoritie of the Church ye runne in daunger of iust excoÌ„munication otherwyse and shall thereby make that cause to bee iuste in the ende whiche perchauÌ„ce would haue appeared to haue been not so weyghty in the begynnyng Thus good people vnderstandyng that the Prelates and ministers of Christes Churche be ordeined of God to be the Phisicianes and surgyans of your soules your duetie is to loue and obeie them not onelye when they dooe apply the sweete medycines of Gods worde and his holye SacrameÌ„tes to the diseases of your soules but also when as good Surgeanes they bynde the parties that refuse to be cured and by the censures of the Churche and strayt dâ—scipline doe cut and serche their desperate and vncurable woundes executynge the offyce of almyghty GOD that sayde by his Prophete in this maner I shall feade my shepe and I shal seke and searchâ— that is loste I shall bringe home againe that is caste awaye I shall bynde that is broken I shal saue and kepe that is fatte and stronge and I shall feade them in iudgement And lyke as I haue tolde you of your dueties towardes them in louinge and obeying them so oughte you also to honour theym as the holye Apostle Saint Paule teacheth sainge Those Priestes that execute their office and rule their people wel be worthye double honour specially those that labour in Gods worde and doctrine For the scripture sayeth Thou shalte not bynde vp the mouth of the Oxe that treadeth forth the corne and he that laboureth is worthy his wages or rewarde By whiche wordes wee vnderstande what is ment by this double honour not onelye to thinke well vpon theim to haue them in estimation to loue theim to reuerence and honour god in them for theyr woorke and offyce sake but also to succour and relieue them in their corporall lyuinge to minister vnto their necessary sustenaunce sufficientlye with a franke harte and a good wyll For who dothe goo a warrefare vpon his owne charges who feedeth a flocke and doth not eate of the milke of the same flocke They that minister vnto the people spirituall thynges as the word of God his holye Sacramentes and suche other oughte lykewise too receiue againe of the people carnall thinges For the scholer whyche is taughte and instructed in the woorde of GOD and the relygion of Chryste oughte to communycate and to make his mayster and instructour to be a partener with hym in all good thynges temporall whiche God hath lente vnto hym for almighty God hathe wylled and ordeyned that they whiche serue him in the preachyng and setting forth of his gospel should haue theyr liuinge of the gospel for the settinge forth of the same By these reasons and sayinges whyche I haue here rehersed vnto you good people out of the doctryne of the blessed Apostle S. Paule it appeareth plainelye that the payment of tythes or the tenth parte of all maner of fruites for so much as perteineth to the substaunce of theÌ„ the sustentation of Gods ministers to thintent they might holly applye them selues to gods ministerye vndiuided or without care of the worlde for their necessarye lyuinge is gods ordinaunce not onely by the instincte of nature it beinge mooste agreinge too naturall reason but also by Gods moral lawe who beynge the Lorde creator and geuer of al good thinges in token of his vniuersal dominioÌ„ as it were by a special title and prerogatiue hathe reserued the tenthe parte of the fruites of the earth to hym selfe and wyll be honoured with oure substaunce and ryches by the free oblation of those tythes to hym whyche he hathe wylled to bee geuen and conuerted to the vse sustentation of the ministers of his church For so wryteth the wyse man in all thy soule feare thy Lorde God and sanctyfye his priestes with al thy power loue him that made the and forsake not hys ministers honour God wyth all thy soule and also honour hys Priestes purge thy selfe with the free oblation of that thou hast gotten with the labour of thy handes geue vnto them as it is commaunded vnto the their portion of thy chiefe fruites and tythes Thus good people as we be debters to almighty God for his infynite and manyfold benefytes so by iust payinge of our tythes to hym we acknowledge oure imperfection his maiestie and vniuersall dominion our nede miserye his goodnes and bountyful liberalitie which is accordinge to our dueties a geuinge of thankes for the same and accepted of him as a payment of our debtes for his benefytes through the merytes of his onely soÌ„ne Iesus Christ our Lord. And thys honour in ministringe to the Priestes of Christes Church for theyr lyuinge as I haue saied before