rewarde for it sayinge as I sayde before Tell thou thy sinnes firste that thou mayest be iustified And who shall bee ashamed to doo that deede whereby he is made ryghtwyse seing GOD commaundeth vs to confesse oure synnes not to punyshe vs but to pardone vs. For whiche cause leaste a man shoulde feare to bee punished after confessing of hys faulte Dauid saythe Make confession to god because he is good and his mercie is for euermore What profyte shoulde a manne haue if hee shoulde not confesse hys synne Can he keepe it from the knoweledge of God who knoweth the secretes of mannes harte and all thynges before they bee done No no. It is woorse not to confesse the synne than too transgresse the lawe it is woorse too refuse oure conuersion than to contempne Goddes admonition It is woorse not to mitigate Goddes dyspleasure by oure satisfaction than to deserue hys displeasure by oure transgression The Niniuites confessed theyr synnes and lyued The Sodomites neglected confession and perished The Israelites when they synned they were delyuered too theyr enemyes when they confessed theyr sinnes they were deliuered from theyr enemies For lyke as no manne escaped Goddes plague when he synned so euerie manne hadde Goddes pardone when he confessed hys synne Through hope of thys holye Dauid prayeth to GOD that he might be washed more and more because he knewe hys iniquitie and hys synne was alwayes in hys syghte not by delectation to frequent and continue it but by hatred to auoyde and abhorre it The Publicane in the Gospell confessed hys synne and went home iustifyed the proude Pharisie boastynge hys good deedes went home in woorse case Confession is the fruite of humilitie whyche is also the mother of grace for the atteynynge whereof the holye Ghost teacheth vs alwayes to be occupyed in thys kynde of Confession sayinge by the Prophet that the ryghteous man is euer first of all the accuser of hym selfe in the begynnynge of hys woordes Wherefore good people let vs be as diligent in preseruing and encreasyng our treasure in heauen as these worldly Marchauntes be in preseruyng theyr treasure in earthe For it is a common trade of these ryche men least the charges of housholde doo exceede theyr gaynes ▪ ayrelye in the morning as soone as they ryse before they go aboute theyr busynesse to call theyr seruaunt and to aske an accoumpte of theyr expences that they myghte knowe what is euyll spent what well and if they see theyr stocke decaye than to seeke an occasion howe to restorre it agayne Euen so let vs doo in our busynesse let vs call our seruaunt which is our conscience to an accoumpte for oure thoughtes woordes and deedes and searche what is spent for oure profite what for our destruction What woorde is euyll spent in brawlyng raylyng iestyng and slaunder What thoughte hathe prouoked the eye to fornication the harte to malyce the hand to iniurye and myschiefe of oure neyghboure And when oure seruaunt hathe tolde vs euerye thynge then lette vs cease from wastynge anye more of oure heauenlye treasure And seeke by gayne too restore that whyche by neglygence was loste For ydle and noughtie woordes lette vs bringe home and store vp holye prayers for iniurye done to oure neyghbour mercye and almesse for intemperate lyuinge fastinge and abstinencye For yf wee spende oure good treasure styll in waste and restore nothinge that is good againe when we shal be brought to extreme miserye and the time of our marchaundise is paste and gone than shall we seke and finde no helpe no not so muche as one drop of water to quenche the heate of our tonges end The marchātes vse to call their seruauntes to accompte ayrelye in the mornynge but our best time is to call our conscience to accompte in the eueninge When thou goest to bedde and haste no body to trouble the than bringe forth thy accompt booke and serche diligently if any thinge all the day before be done amisse either in worde thought or dede For so the prophet geueth counsell saiynge Be angrie and sinne no more those thinges ye speake in youre hartes be sorye and contrite for them in youre beddes In the day time a man hath many lettes his labours hys offices the care of hys housholde children and familye and other affaires both priuate and publike whiche diuerselye doe greue or occupye a man on the daye time But when he goeth to bedde and no man calleth vppon him nor troubleth hym than let him common with his owne soule and sytte as it were vppon iudgemente vppon him selfe examininge what good he hathe doone all the daye before or what euyll and yf he fynde that he hathe doone good let him humblye geue God thankes whose grace did moue him to it assist him and brought it to that good end But if he fynde that he hath doone euyll lette him cease from the euill deede blame and accuse him selfe with sorowe and compunction beate his owne hearte washe hys bedde wyth teares as Dauid did confesse hys synne to almyghtye God againste him selfe and humblye praye hym of pardone and remission and than vsynge this nightlye lette him peerce and smyte throughe hys soule wyth the feare of God and bee ashamed to come with one faulte twysse before him who by an vnpenitent harte is prouoked to vengeance as by a contryte harte he is bowed to mercye and seeketh occasion by all meanes to shewe mercye to all men This maner of daylye confession watered wyth teares of a mannes owne eyes is throughe the merytes of our Sauiour Christe a sponge to wype awaye the fylthynesse of oure sinnes and a medicyne preseruinge vs from fallinge to synne againe Thus preuentinge hys face in confession wee maye be sure of forgeuenesse For as Salomon sayeth He that hydeth his sinnes shall not prosper but he that confesseth and forsaketh them shall obteyne mercye Feare of hell with hope of mercye woorketh the sorowe of penaunce oute of whyche commeth forth vnfeined confession whiche is a vehement voice in the eares of GOD and perswadeth muche to mercy and remission of sinne to increase in grace and by continuaunce in the same to eternall glorye Whereof God make vs all partakers throughe the merytes of our Lorde Iesus Christ to whom with the Father and the holye ghost be glory and honour now and euer more Amen ¶ Of Confession to a Prieste Ser. xix IN thys Sermon good people I intende by Goddes grace to declare vnto you wherein the Sacrament of penaunce consysteth and what is the matter of it It consisteth in the absolution whiche by a Catholyke Priest is geuen to a penitent synner in the name of God who is the principall iudge and remytter of all sinne And the matter of it is that humble and true confession whiche a penitent sinner maketh to God before a Prieste Gods minister institute for that purpose to remitte or reteyne sinne This Sacrament
that ye haue learned good people the necessitie of Confession howe euerye sinner is bounden to confesse his sinnes to a Prieste by goddes lawe for the atteininge of absolution and remission of sinne nowe it followeth to be declared what a sinner oughte to do in makinge his confession Firste a sinner ought before he come to coÌ„fession to make an accompte wyth himselfe of his lyfe and to call to his remembraunce how many deadly sinnes he hath committed since the time of his laste confession wherin suche diligence muste be vsed as the necessytye and dygnitie of the woorke of GOD whiche is absolution doth require beinge willinge and readye to doe all thinges that be necessary for the recouery of grace and health of his soule whiche a sicke man woulde dooe for auoydinge the death of his bodye And this the sinner ought to doe for two causes the one that he mighte thereby take speciall repentaunce for euerye offence that he dydde for as muche as he did disobeye and offend almightye God and had some specyall pleasure in euery one and therfore he ought to call his sinnes to hys minde and for remedye of the same to take some dyspleasure and repentaunce for euerye one of theym The other cause is that he mighte haue hys sinnes readye and the better in his mynde for to shewe them vnto his ghostly father when he commeth to confession The whiche kinge Dauid did well perceiue that sinners bee bounden to dooe and therfore whan he had sinned he saied thus I wyl studye to remember my sinne because I wyll confesse it And the example of the prodigal sonne in the Gospell teacheth vs also so to doe who returninge to his father considered howe euyll hee had lyued and he called than to his mynde what he woulde confesse and saye to hys father when he shoulde come to hym Thus whan a sinnes hath diligentlye examined his owne conscyence and called to his remembraunce howe often and wherein he hathe offended hys Lorde God takinge speciall repentaunce and contrition for euery offence than he ought to come to hys ghostlye father with great desire and humilitie not as to a manne to heare some worldlye and profitable counsell but as to the messenger or vycare of oure Sauiour Christe representinge his persone whose embassage hee vseth for makynge peace and reconciliation betwene the synner and GOD to the intente he myghte heare of hym the woorde of GOD whiche is the woorde of absolution for hys synnes by paste and also bee instructed by the woorde of GOD howe to lyue wel hereafter and auoide sinne And where as the effect of Gods Sacramentes doo not depend vpon the vertue or worthines of the priest the minister but vpon the commaundement and ordinaunce of GOD who by hys spirite dothe assiste the due ministration of the same therfore a penitent synner oughte rather to regarde the vertue and power of GOD that woorketh by hys mynyster than the state of the persone be he hye or lowe a iuste or an vniuste man so longe as he is a member of Gods vniuersall Churche and by toleration suffred to minister in the same and he oughte to geue full credyte to the woordes of absolution that than his sinnes be clerelye remytted yf hys harte be than disposed and mete to receyue the same remissyon and yf hee put no stoppe to Goddes grace as they doe that lacke fayth and true contrityon And so the penitent sinner comming to a Pryeste and humbly submytting him selfe to him as representing the persone of Chryste ought to reherse hollye symplye and faythfully al the deadly synnes which than after diligent serchinge of his lyfe doe burden and vexe hys conscience For althoughe the holye Churche dothe not burden a sinner to confesse euery veniall synne whiche is vnpossyble or very harde to doe for who dothe knowe all hys faultes and also seinge that veniall synnes doe not take away charity nor do not exclude a man from the kyngedome of heauen wythoute the whyche thys frayle and mortall lyfe can not be passed ouer yet yf a man fall oftentymes into suche smal sinnes they ought not to be neglected but auoyded betymes because contempt in all thynges aggrauateth the cryme and speciallye in procurynge the remedye and also a manne shall geue an accompte in the daye of iudgement of euery idle woorde which he shal speake But all mortall sinnes such as be transgressions of gods commaundements and bringe a man in state of damnation so many as come to his remembraunce after diligent serche and inquisition the synner ought to confesse And not onely suche as he knoweth certeinly to be mortall sinnes but also suche as he doubteth of knoweth not certeinely whether they be mortall sinnes or no because what so euer thing is not of fayth is sinne and he that dothe or alloweth to be doone any thinge whereof his conscience reprehendeth or condemneth him doth therin against his conscience and sinneth deadly and ought to confesse it and learne of his ghostly father to whom iudgement is geuen to discerne betwene lepre and not lepre sinne not sinne how to know and auoide the same afterward Furthermore it is to be coÌ„sidered that god doth not forgeue one mortall sinne reteineth an other vnforgeuen but alwayes whan he forgeueth he forgeueth all together the which he shewed in expellinge al and the holle legion of deuils out of the man of Geâ—rasen And he shewed the same agayne whan he pardoned Marye Magdalene for he forgaue her all her synnes and the scrypture calleth that man happye whose sinne God hath not imputed but couered if there were any sinne remaining imputed vnto hym and not forgeuen he should not be compted as happye but as an eâ—emye to god Now seing the father â—ath geuen al power to the sonne and the sonne hathe geuen the same power to the Priestes of his churche whose iudgement both in byndinge and losinge in earth is confirmed and ratifyed by God in heauen therfore the remission whiche the priestes geue to penitent sinners oughte to be lyke and agreable to the remission whiche is geuen by God that is to say a full remission not forgeuinge one mortall sinne without an other but eyther forgeuing al at once or none at all And because as ye were taught before the priest can not worthelye exercyse this authoritie of forgeuinge or reteyninge sinne excepte the sinner open hys conscience and confesse his sinnes hym selfe both because he can not otherwyse knowe what is to bee remytted what is not and also because he may not rashely remit that he knoweth not and is not confessed vnto him therfore the sinner is bounden plainelye and fullye to confesse all his sinnes and euery pertyculare sinne whiche by diligente serchynge of hys conscyence commeth than to hys remembraunce For the conceyling or hyding of any one mortall sinne which he remembreth is the cause why all the
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
to saye to shewe reuerence to our superiours to shew conformitie to our equalies and to shew reliefe in word and dede to our inferiours Out of this roote of pitie springeth the Godlye vertue of mekenes for he that is wel affected towardes the seruice and honour of God and studious to do his duetie towardes all degrees of men shall shew him selfe to be not heady styffenecked enuious but meke gentle and tractable not resisting euyll but with good ouercomming euil therfore this meke man may wel be called happy which by gods promise shal inherit possesse the land of y e liuing And if this gift of pitie or the vertue of mekenes chauÌ„ce to decay or be lost by the enuy of the deuyl than let him pray the effect of the second petition which is O father let thy kingdome come either to vs that we may be as thou art and teacheth vs to be humble and meke in oure owne hartes so haue the who is eternal rest dwelling in our soules or els let thy kingdome come froÌ„ heauen to earth in the clerenes of the glorious comming of our lorde Iesus Christ wheÌ„ the meke men shal heare him cal the blessed people of his father to his kingdome and therfore shal reioice be glad for euermore The third bolt that the deuil shooteth against a man is yre for of enuy groweth yre when he enuyeth his equall or superiour vpon a small occasion eyther geuen or taken he is stirred to indignation malice swelling of mind and euil lookes or els to chyding and brauling and so in processe to iniury vengeaunce or murder Wherin appeareth hys greate folye For noughtye anger resteth no where but in the bosome of a foole because it is great folye to thrust a sworde through his owne hart to thintent he mighte hurt the coate of hys enemy which thing euery angry man doth that vsurping the office of God seketh to reuenge his own quarel thus the deuil as he by pryde robbed him of his loue to god by enuy of hys loue to his neighbour so now by yre he robbeth hym of the loue of him selfe Against this fyery darte of the deuyll the holye Ghoste hath armed vs with the gift of knowledge whereby we knowe howe to walke vprightlye and without offence in the middes of this wicked generacion also that we should behaue our selues to theym that haue by wrong done vs iniury as we would do to sicke folkes children or mad men of whome both their parentes and other frendes and phisicions often tymes wyll suffer dyuerse iniuries tyl their youth or infirmitie be gone away Out of this gifte of knowledge springeth the vertue of mourning For when we know in what miseries we be wrapped in what a greate heape of euyls be round about vs which we of ignorauÌ„ce desyred as good thynges and profitable for vs than we fall to mourninge and lament the lack or prolonginge of the verye true and eternall goodes and ryches that bee stored vp for vs in heauen and begynne to sette lytle by those vaine and transitorye thinges whyche we estemed as good in earth For which cause our Sauioure Christe estemeth vs happye that so doe mourne and hath promysed vs the comforte of the holye ghoste that for contemninge these temporall thynges here we shoulde enioye eternall gladnesse in heauen And for restitucion of this gifte and vertue when it decayeth or is lost by vs we maye praye the third peticion that Gods wyll myght be done in earth as it is in heauen that when oure fleshe as earth and the desyres of it dooe in all thinges without rebellion obeye oure spirite the lacke of whiche obedience is the cause of oure mourninge as the hauinge of it is the perfourmaunce â—f Gods wyll in earth than we myghte haue this promysed comforte presently in our hartes as a pledge of that gladnes which is to come The fourth darte of the deuil is ydlenes and slouthfulnes when he tempteth a maÌ„ to esteme the fulfyllinge of Gods commaundementes eyther vnpossible or very harde and paineful and so to forbeare the doing of his duty or to be werye in the beginning and sadde euer after Agaynste this darte the holye ghoste hathe armed vs with the gifte of fortitude and strength and thereby perswadeth vs to thynke Gods commaundementes not to be heauy or greuous but to be a light burden and swete yoke and encourageth vs to set vpon that worke whiche is excellent and worthye praise and for auoyding of fayntnes or werynes he kyndleth oure hartes wyth hys loue to continue stedfaste and immoâ—uable from the hope of the Gospell increasing in good workes and knowinge that oure labour is not in vayne in Christe Oute of thys gyfte commeth the vertue whiche is called the hungre and thrist of rightwysnes whyche consisteth in true fayth and perfyte obedience to Gods lawe the earnest and vehement desyre whereof causeth a man to be moued neither wyth the flatterie nor aduersitie of this worlde nor to be sadde when he dothe well but to hope as a Lyon and not to geue place to hys aduersarye Therfore seinge that fortitude is the gift of the holy Ghost wherby they be happy that be hungry and thristy that is to say greedy and desirous of ryghtwysnes because they shall be made ful with the meate of Christ whiche is to do the wyll of hys father and also with that drinke which causeth a fountayne of water to be in theym springinge vp to euerlastinge lyfe if at anye tyme we lacke these vertues or be slacke in vsynge of theym than lette vs praye that oure daylye breade may be geuen vnto vs thys daye by vertue whereof we beyng susteyned and made stronge myghte come to that perfyt fulnesse and satietie whyche shall admitte no hunger or thyrst any more euer after The fyft darte of the deuyll is couetousnesse for when he perceyueth a man encouraged to do good and serue God by the gift of fortitude and strength he laboureth al he canne to turne that his constancie and strengthe to a wronge ende that is to saye from the fulfillinge of Gods law and mainteyninge of his truthe to the greedye and vnsatiable appetyte of fulfilling the desyres of the worlde and to the mayntenaunce of vyce and errour and tempteth him further to be obdurate and stony harted in vnmercyfulnes and so in processe for hope of gayne not to regarde crafte deceipte violence or treason Againste this darte of Couetousnesse the holye Ghoste armeth vs with the gift of counsell that oure courage and strengthe maye be stayed and dyrected to the right ende that is to saye to the contempte and despisinge of the vanitye of thys worlde and not to truste in the vncertayntye of riches but to trust in the liuing God and to do good to all we can and to be riche in good woorkes beinge readye to geue parte of that God hathe sent and to
without the which no man can doo the woorke of God woorthelye and there besyde the Sacramental confession which he hath made before if his conscience did reproue him of any deadlye sinne he maketh also a generall confession of al hys synnes not excusing hys fault or laying the blame vpon God or anye other thyng but knocking vpon his brest accuseth and iudgeth hym selfe And because our deadly offences be done agaynste God and hys hole churche therefore he maketh his confession to God and to the holle churche bothe triumphant in heauen and militant here in earth requyring of God pardon and remission and requyring of the Churche ayde to ioyne with hym in prayer and as they that doo ther assist him do pray for him in his hearing so is he sure that the blessed Angels and Sayntes in heauen are of theyr aboundaunt charitie glad of hys penaunce and praye for hys pardone and amendement In the meane tyme the quere and the Priest also at the Aultar do begin the office of this ministration wyth an Hymne or Psalme or some part of a Psalme as the churche doth in al other seruice and with it he vseth an other inward sacrifice whiche is the inuocation of Gods helpe and mercie which for feruent desyre to haue his petition graunted of almightye God by the merites of Christ he repeteth it diuers times And for suche certeyne and sure confidence which he hath of Gods mercy for Christes sake he beginneth by and by after that the Sacrifice of prayse and vseth the same woordes that the Angelles praysed GOD wyth all when they brought the glad tidinges of Christes natiuitie to the world which the Priest and the quere do prosecute and continue for ioye that God hathe wrought mercyfully amonges men And then the Priest saluting and wyshyng wel to the people to styrre theyr hartes to deuotion and to ioyne with him in the common praier sayth the collect which is a Sacrifice of praier for all such thinges as the people hathe neede vpon and is called a Collecte for that the common petitions of the people be collected and gathered together in one praier and is offered and vttered onelye by the mouthe of the Priest in al theyr names whereunto the people answeryng Amen geueth theyr consent praying GOD to graunt that for all theyr saluation whych is requyred in all theyr names After these Sacrifices of Confession inuocation prayse and petitions the Priest conuerteth hys woordes to the doctrine of the people and fyrst begynneth wyth some part of the law and Prophetes or of Saynt Paules epistles wherin is shewed the true meanyng of the lawe and Prophetes preparing theyr hartes to the moste perfite and most holsome doctrine of the Gospel of Christ the spirituall foode of mens soules to thintent that suche as be not partakers of Christes body and bloode corporallye in the Sacrament maye yet by the instruction of the holye woorde of God be fedde spiritually in theyr soules by faith that like as the holye Masse is the exercise and practise of good lyuing so it might also bee the schoole and teacher of true faythe And betwene these two doctrines of the Lawe and the Gospell are sayd or song certeyne Canticles or songes of Gods prayse accordynge to the condition nature of the tyme as the Grale and Tract for the tyme of penaunce when men lament theyr synnes and myserye of thys lyfe and the prolonging of the life to come or els the Alleluya whiche is a song of Gods praise for the time of ioye and gladnesse when menne reioyce consideryng the state of theyr eternall felicity to come vsing still the olde straunge woorde wythout interpretation declaring therby that as yet they be ignorant of such ioyes as God hath prepared for them that loue him At the rehersyng of the Gospell the priest saluteth the people preparyng theyr hartes to the hearing of Gods woorde wishinge grace to be gâ—uen to them of God to receiue his word with humilitie and meekenes whiche is able to saue theyr soules And the people rysing vp and standing reuerently bareheaded declare them selues to be attent and readye to heare the Gospell of Christ and doo glorifie God that hathe vouchesafed to make theym partakers of his Gospell which is the vertue of God for the saluation of all them that beleue And the priest making a crosse vpon the boke and his forheade declareth that this doctrine is not inuented by man but reueled by God and perteyneth to the mistery of Christes crosse and oure redemption and also protesteth wyth the people that their dutie is not to bee ashamed of the Gospell of Christes crosse but to beleue in theyr hart and to confesse it wyth theyr mouth And for proofe of the same that fayth commeth by hearyng of the woorde of God by and by after the readyng and preachyng of the Gospell the Priest beginneth to professe and offer the sacrifice of faythe whiche the quere or people also professe with greate gladnesse in suche forme of words as the auncient holy fathers assembled in the first generall councell at Nyce dyd vtter theyr faythe to the confusion of all heretikes that were before them declaring that they haue the foundation of their faythe no where els but of Christes mouthe and the preachynge of hys holye woorde Here endeth the Masse of theym that be but onely learners of our faith and be not yet Christened which in olde time were not admit to be present among Christen men in the tyme of the Sacrifice of Christes bodie and blood but after the prayers and doctrine ended were secluded from the Churche but thys maner is not vsed now in the Churche because euery one is Christened beyng a childe and learneth our fayth afterward And the Priest proceeding forwarde exhorting all the people to praye dothe offer to God the matter of the consecration whyche is breade of wheate and wyne myxed with water whych be not yet consecrate but prepared to be consecrate and directinge his eye and intention to the body and blood of Christ that afterward be made present by the consecration as Christe prayed before his passion for all them for whom he suffered so the Priest before the mistical oblation saith that he offereth it to God in the honor of God and all his Sayntes for hys synnes and offences for the saluation of all that be lyuing and for the rest of all them that be departed and praieth that God would so accept it For to this ende euery Sacrifice that we make and euerye good dede that we do is intended and directed whiche they be not able to bring to passe but by the merites of Christes bloodye Sacrifice vpon the crosse And here beginning this moste holye and sacred misterie for reuerence to the holy sacrament the priest washeth his handes that no outward filthynes should seclude hym from the communion and therwithal prayeth to be
not harden your hartes as in the daye of prouocation in the wildernes In that he sayeth this daye he meaneth all the time of our lyfe tyll we come if it so chaunce euen to the extreme age for penaunce is not weyed by length of time but by purenes of affection Haue we not red how the Leuites washed away their moste greuous sinne in the wildernesse not in a great longe continuaunce of tyme but in a lytle short houre of one day The thefe also that hong vpoÌ„ the crosse neded no longe space to enter into Paradise but so muche space suffysed hym as would serue for the speaking of a few woordes so that in a litle moment of tyme obteininge remissioÌ„ of the sinnes of his hole life did enter into Paradise before any of Christes holy Apostles What shall we say of martirs haue we not sene them often tymes in one daye yea some tymes within the space of an houre receiue the crownes of eternall rewarde wee muste therefore begyn onely and set vpon it with a manly courage and firste let vs be moued and angry with that harlot our owne luste that deceiued vs and than let vs turne our holle affection and loue to the exercise of vertue For that is it that God wylleth and requireth of vs. He seketh not that length of time but specially loketh to this if our conuersion be true and pure For whiche cause we often see that manye whiche began laste are by their faithful endeuour made formest It is not so euil to take a fal as it is to lye styl after the fall and not to rise againe and with a certeine pleasure determination of mind to walter styl in sinne at last to cloke and couer his noughty purpose of sinning still vnder the wordes of desperation Againste whom the prophet crieth out with a certeine indignatioÌ„ saying doth not he that falleth aryse againe Or is not he that is turned backeward conuerted againe If thou saye the state of our questioÌ„ is whether any faithful and Christen man if he fal may be restored again To this question I aunswer In this same that we say he fel we graunt that once he stode before he fel. No man saieth that he is fallen that euer did lye and neuer stode Yet let vs bring forth holy scripture concerning this matter if any thing be spoken eyther in parables or in playne sentences What other thinge thinke you is ment by the shepe which going astray from the other nynetie and nyne was afterwarde sought and brought home to the flock vpoÌ„ the shoulders of the shepeherde doth it not plainelye declare bothe the fall and the restitution of a Christen man For that shepe and the other nynetie and nyne were al of one flocke and vnder one pastor It fedde vpon the same pasture dranke the same water was lodged within the same fold that the other wer but it wandred a great way it strayed farre throughe the hylles and harde rockes and many croked wayes of errour yet the good shepeheard dydde not leaue it nor suffred it to perish but seketh it bringeth it home againe Not compellinge it by prickes and beating but bearing it vppon hys owne shoulders And not onelye this parable dothe shewe vnto vs the commoditie of returninge but also that other of the prodigall and ryottous sonne and that was a sonne not a straunger and brother germayn to hym that neuer went from hys father He was a sonne which is reported to haue gone to the furtheste borders of all sinne for he went into a farre countrey farre from god that was the riche man and beyng a noble maÌ„ borne was made worse than a bonde manne or slaue But yet returning home and repentinge hym was receyued into hys former state and restored to his former glory But if he had despayred and consideringe those miseries that chaunced vnto hym had bene ashamed to returne to hys father and had bidden styll in the farre strauÌ„ge countrey he shoulde neuer haue attayned these thinges that he hath but by penury and famine should haue suffred moste miserable and vnhappy death You see nowe howe great profit there is of penaunce and how greate hope there is of conuersion by penaunce The prodygall sonne receiued his former state of glorye by penaunce which his elder brother kept stil by peâ—seuerauÌ„ce Therefore derely beloued hauinge these exaumples of penaunce lette vs not continue in euyll nor dyspayre to bee reconcyled but let vs come agayne to oure Father and drawe nere to almightie GOD. Beleue me he wyll neuer turne his face from hym that turneth to hym yf wee doe not make oure selues straungers to GOD. For GOD hym selfe sayeth I am God that is nere hande and not God a farre of And agayne by an other Prophete Your sinnes sayeth he make distaunce betwene me and you If we therefore take away this wall that is to saye our sinnes that seperate vs from GOD there is nothinge that can let vs to be ioyned to god Wil you that I shewe these thinges not onelye spoken in parables but fulfilled in dedes There was a certaine man amonge the Corinthians as it semed of no small estimation Thys man had committed suche a synne as is not wont to bee done among the heathen And he was one of the number of the faythfull and familiars wyth Christe what than Did Sainte Paule cutte him from the number of them that be in hope of saluation Naye rather when he hadde suffycientlye rebuked the Corynthians for hym wyllynge agayne to declare that there is no wounde no disease whyche geueth not place and is not healed by the playster of penaunce He commaundeth hym to bee delyuered to Sathan to the destructyon of the fleshe that hys spyryte maye bee saued in the daye of our Lorde Iesu Chryste Yet he commaunded thys before he knewe anye thynge of hys penaunce but when he hadde done penaunce he sayeth let this correction and rebuke suffyse which was geuen to him of manye And he addeth more I beseche you confirme your charitie towardes hym leste Sathan haue him in full possession for wee be not ignorant of his craftie subtlenesse Also the holle Church of the Galathians after that it beleued in Christ and had receiued the holy ghost so that in spirite it did many vertues and miracles and hadde suffered muche persecution for the faythe of Chryste after all thys I saye it fell from the fayth and was restored agayne by the good exhortations of the Apostle And that thou maiest knowe that by the holye ghost they did miracles heare howe the Apostle sayeth who than gaue you the spirite and wroughte these miracles amonge you was it of the workes of the lawe or of the hearinge of fayth And agayne that they did suffer muche after they hadde receyued the fayth he declareth in this where he sayeth Haue ye suffred so greate affliction in vaine if it be in vaine
be coÌ„pelled to appose and examine the peniteÌ„t which in some cases may chauÌ„ce to do more harme then good by putting that in the penitentes heade by his questions whych he neuer thoughte of nor had experience of before Euen so good people I thinke it expedient at this time not to set forth a general forme of confession how euery man should confesse him selfe which standing the varietie of mens liues offices can not agre to euery person but I thinke it profitable to reherse vnto you certeine thynges wherin our sauiour Christ hath doth shew vnto vs his mercyfull goodnes kindenes for the which we are alwayes bounden to thanke hym and also wherin we sinners haue shewed againe to him our great vnkindenes for the whiche we are bounden to do penaunce and to make amendes the often and diligent remembring wherof wil be a great helpe for euery man to know the state of his life to make his coÌ„fessioÌ„ the better First I wold exhorte euery man and woman to thanke God highly for his mercyful kindnes shewed vnto him in hys creation in his redeÌ„ption and in his regeneration In his creation appeareth gods kindnesse in that he mighte haue made him a meane creature sensible or vnsensible whiche he did not but rather of his goodnes made him one of the most excellente creatures of al other vnder heauen to his own image similitude to be inheritour of the kingdome of heauen also made al other creatures to helpe hym and to seâ—ue him here in this present life to thintent he might the better serue god Also a man is bounden to thanke god for the benefite of his redemption in that Christ by his painefull passion redemed him from the possession of the deuil and made him mete by the merites of the same passion to be brought to the state of saluatioÌ„ and the fruition of eternal lyfe And also for the benefite of regeneration that is to saye when he was chrystened and receiued the holy Sacrament of Baptisme For althoughe Christe had redemed him with his most precious bloude yet might he haue remained still an infidele as many do and so should haue bene damned yf Christe had not called hym and caused hym to be chrystened by which baptisme he made him actually an inheritour vnto euerlasting life And here also a man is bounden to thanke God for that he hathe not onely set him in the hye waye to heauen but also hath sente one of his blessed aungels to be wyth him here to kepe him to help him to admonish him to defende him against his mighty most vigilant enemy On the other side a maÌ„ ought to consider and confesse his great vnkindnes how that afterwarde when he came to the yeares of discretion he did not obeye God nor loue laude nor honor him according to his mooste bounden duety promise made at his baptisme but brake his most holy coÌ„maundemeÌ„tes so dispised and dishonored god for the which he ought to require his most merciful forgeuenes And this a man may do perticularely perusing al the x. commauÌ„dementes considering in euery one and in euery braunche where and how he hath offended Secondly a man ought to thanke god highlye for his greate kindnes in geuinge vnto him the special giftes of his soule of his body and of his worldlye goodes The giftes of his soule be free wil remembraunce reasoÌ„ lightned with faith by which he may clerely perceiue that gods commaundementes be very iust and good and very easye to fulfil kepe and that he shal haue gods gratious fauour and be saued by keping of theÌ„ And also he may see y t to liue accordinge to gods law is the most laudable ioyfull and most pleasaunt lyfe that any man can haue in this world because God hath coÌ„maunded nothing but that is very laudable and good againe he hath forbidden nothing but that is euil greatly against reason and yet to thintent a man should auoyde and farsake any such euil God hath forbidden it vnder paine of damnatioÌ„ Likewise a man maie consider the special giftes of his body as ryghte shappe beautie good proportion strength such other also the external giftes of this world as riches landes or patrimony estimatioÌ„ authority such other yet ouer besides al these how it hath pleased almyghtie God to promise him a reward in heauen for occupying and bestowinge these giftes wel And here on the other side a maÌ„ ought to acknowledge and confesse hys greate vnkyndnes vnto almghity God for that he hath bestowed the rehersed giftes noughtilye vnto Gods dishonoure Because he hath often tymes with his reason vnderstande and with hys memory remembred what God hath commaunded and the goodnes of it and yet he hathe refused and would not do his coÌ„maundementes wheÌ„ he ought and might haue done them Likewise he hath vnderstand and remeÌ„bred what God hathe forbidden and the euil and noughtines of it and that he should loose Gods gratious fauour and come in daunger of damnation if he dyd it and yet hath done that euil dede willinglye Also let him consider how he hath occupied hys remembraunce witte in study and casting wher how he might do euill how he hath mispent dyuerse times and waies the giftes of his bodye also the giftes of the world by gready and vnsatiable desires in procuring and getting theÌ„ by wronge iniury oppression vsury ambition and other vnlawful meanes and in vnmerciful keping of theÌ„ by mistruste of Gods goodnes and not helpinge his neadye neighbours and also in ryotous and vnthriftie spending of them for mainteininge of his fleshely lust worldly vanity and pride of life wherin he hath shewed gret vnkindnes ought to be inwardly sorye and to beseke God of hys mercyfull pardone and forgeuenesse Thirdly a man ought to thanke God hyghlye for his mercyfull kindnesse shewed vnto hym in hys reconciliation that is to say alwayes when he came to shrifte and confessed hys synnes For althoughe it be so that a man hathe broken hys promise made to almighty god at the font stone and hath misused and misspent Gods foresayed gyftes and so greatly offended hym that he had deserued iustly to haue bene caste into the pytte of hell yet almightye God as a good Lorde of his aboundant mercy is euermore coÌ„tent to pardone forgeue him when he confesseth with a coÌ„trite humble hart his offences vnto his ghostly father gods delegate iudge commissioner For than is he there mercyfully absolued and all hys trespaces be clerely forgeuen And this merciful kindnes is god coÌ„teÌ„t to shew not once or twisse but at al times as often as he coÌ„meth to coÌ„fession and doth also beare him agayne hys gratious fauour geueth him grace to lyue well and to do good workes and meritorious deedes for hys saluation In thys appeareth the excedyng goodnes of almighty god in ordeining this most holesome present
of the holy ghoste teaching them to obserue al thinges what so euer I haue commaunded you and I shal be with you al daies to the ende of the worlde And as concerninge the purgation of Gods people a Priest hath authoritie to remyt synne as a minister in the name and power of the holy Trinitie both to them that first enter into the churche by ministring to them the Sacrament of Baptisme and also to thē that after Baptisme haue fallen vnto synne agayne by ministring to them the Sacrament of Penaunce The commaundementes of God whereby euery Priest is authorised to baptise and to remitte synnes to the penitent synners I haue here tofore in this sermon sufficientlye declared And as concernynge the perfection of the Churche of Christ and euerye member thereof God hathe geuen to Priestes authoritie to pray ouer sicke persones and to anoynte theim with oyle in his name to the remission of their synnes and the saluation of the sycke according to Gods pleasure and also to ioyne those persones in Matrimonye that marye in Christe And bishoppes also who in the order of priesthoode as the successours of the Apostles haue hier dignitie and distinct offices and aucthoritie aboue other inferiour Priestes for the perfectiō of the people in Christes Religion haue power to geue the holy Ghoste for the confirmation of them that be baptised and by impositiō of their handes to ordeyne Priestes and other ministers of Gods holye woorde and Sacramentes And further for purgyng of Christes misticall bodye the churche from all errours Scismes disobediencies and vngodly lyuynge Bishoppes haue power to vse spirituall and ordinarie iurisdiction as to cal synodes for reformation and good order to be made in the church to visit their diocesanes that neyther by tyrannye nor by heresye nor yet by the subtile craft of the deuyll the flocke of Christe be dispersed or distroyed to correct by excōmunication and other discipline the publike crimes of such as be manifestly accused denounced or found giltie obstinate by diligēt inquisition to examine and determine the causes and enormities whiche arise or may chaunce in the Churche of Christe and finallye to dooe what shall be thought necessarye and expedient for the banishing of vice and errour and the stablishing of vertue true fayth and godly vnitie For that power whiche God hath geuen vnto theym is onelye to builde and not to destroye whiche power is honorable and to bee estemed and obeyed in all Byshoppes and Priestes bee they of good lyuinge or noughty liuyng For the lyfe of an euill Prieste or Bishoppe is no hinderaunce nor preiudice to the effect and vertue of Gods Sacramentes whiche they truelye minister no more than the euyll lyfe of a Phisician hindreth the vertue and operation of a good medicine Therefore good people knowynge the necessitie and commoditie which commeth to vs by this Sacrament of Order for our instruction sanctification and finall saluation Let vs geue moste hie thankes to almightie God that hath geuen suche power to men and by thexecution of that power and the distinct degrees and seuerall functions of this sacrament of Order hath auoyded all confusion oute of his churche that it myght appeare beautyfull and glorious in his sight and let euery person take heede that he neither breake nor contemne this ordinaunce of God and so be occasion of corruptinge Gods truth and disturbyng his peace vnitie whiche by this onely order is kept preserued But in all our prayers let vs humbly make supplicatiō that God of his mercifull goodnes would preserue his churche continually in this good order without disturbaūce and that euery minister in his degree might studie and labour in the law of GOD to bee and dooe as his office requyreth seeking the buylding of Christes Churche and not the onelye increase of his worldly gayne as becōmeth the seruauntes of God being boundē to geue an accompt of that is cōmitted to their charge to the laude and prayse of Christe who with the father and the holy ghost liueth and reigneth in vnitie of Godhead for euermore worlde withoute end Amen ⸫ ¶ In what estimation the Prelates and other ministers in Christes churche ought to be had of the people Serm. xxvi FOr as muche as the Prelates ministers of Christes church good people bee ordeyned of God to bee Iudges ouer hys people in suche thinges as apperteine to the saluatiō of their soules and also to be their gouernours and rulers in all true Religion and thyrdlye to bee their ghostlye and spirituall fathers to beget children to God by the worde of Christe and the preaching of the Gospell Therfore consideryng that almighty God doth so honoure them and doeth so allowe and assiste their ministration in geuyng to them being frail and mortall menne suche power as no other creature hathe at anye tyme receyued and all for the buyldynge perfection and finall saluation of his Churche hys electe and chosen people Therefore I saye it is commaunded to all men and women that bee of the flocke of Christe to loue and to obeye and to honoure those ministers of Christ in suche sorte as the nature and woorthynesse of theyr offyce and ministration dooeth requyre For so Saynte Paule taught the Thessalonians saiynge thus we beseche you brethren that you woulde knowe them that laboure amonge you that is to saye in knowledgyng what benefites we haue of God by their labour and seruice who also bee the rulers and gouernours ouer you in our Lorde and do admonyshe you in all goodnesse as it were executing Christes office amongest you that ye wold haue them in hiest pryce and estimation by syncere loue and charitie more aboundantlye than other and that for theyr woorke and office sake hauing peace with them without vsing any disobedience contention or disdaine towardes thē By this exhortation of the blessed Apostle Saynte Paule may all men and women learne what loue they oughte to beare towardes the ministers of almyghtye God whiche oughte to be in the best sorte not onelye for the worthynesse and vertues of the persones whiche is a cause making all menne to be loued and fauoured the more but speciallye for their office and labour sake and for suche benefites as by their seruice and ministerye menne receyue at Gods hande For they be not onelye oure neighbours whome for that respecte wee oughte to loue as our selues but also they bee the causes of oure spirituall lyfe by theim wee are made Christen men by theim we haue the true knowledge of God remission of our sinnes participatiō with Christe in the vnitie of his misticall bodye the Churche into whiche body we are grafted and made lyuing members to bring forth the fruite of holynes and good woorkes by them we haue geuen vnto vs the holy ghost not onelye to oure sanctificatiō but also to our boldnes strength whereby we bee made able to withstande oure aduersarye the deuill and to ouercome
an other man then do they commit adulterye and lyue in deadly synne so long as they be with those whom they haue maried And that is because they made them selues maÌ„ and wyfe before in the syght of God who sawe theyr willes and hartes and what they intended dyd then before him and therefore that maryage whiche they made than they maye neuer breake after And in case the man shall forsake that mariage whyche hee made before God and shall openlye ioyne himselfe in mariage with an other woman afterward then shall he synne deadlye and continue in the same so long as he is with that woman whom he last openly married because they be not married before god Yet dothe not the latter woman synne to vse the carnall companye of that man because shee beleueth he is her lawful husbande nor she is not bounde to beleue the contrary though he tell her the contrarye and so she may alwaies vse him as her husbande yf he vse her as his wife And the lyke case is if the woman breake from the first ensuring marry an other man then dothe not he sinne to knowe her as his wife but she sinneth because she knoweth that he is not her husbande But nowe what remedye for a man whyche hath insured and married him selfe to a woman before God with a full minde and consent in his hart and yet forsaketh her afterward and wyll not solemnize that mariage but marrieth an other openlye howe maye he saue him selfe from deadly synne and dampnation seynge hys Prelate by the iudgement of the churche wyl compel him to continue with the second woman whoÌ„ he married openlye and will not suffer hym to forsake her Surely the remedy is very paynfull daungerous worldlye howe be it it is better to fall into the handes of man than into the handes of God And for so muche as I can learne the remedye which that man maye haue is thys he muste leaue and forsake the seconde woman and go if he can and so thynke it good where he maye escape the paynes of the lawe And if he be excommunicate because hee wyll not bee wyth her and for goyng from her then he muste suffer it and so he muste suffer anye other punyshment that he shall chaunce to haue therefore rather then to vse carnall companye with that woman agayne so longe as the other woman is a lyue for he knoweth she is not hys wyfe before God and therefore he shoulde doo against Gods law if he shoulde kepe her companye as her husband and rather than to doo so and offende almyghty God he muste suffer anye maner of payne that the lawe of man maye cause him to haue And so muste a woman doo if she fall into the lyke case for thys is the remedye and there is none other that I knowe And for so muche as I haue spoken some parte of the Prelates doynge herein ye shal further knowe that if a Prelate dooe by the iudgement and censure of the Church excommunicate or curse a man or woman for leauinge or forsakynge the seconde maryage he doth it iustly and lawefullye because the Churche oughte to suppose the best and the most likeliest that is to say that he whiche marryeth openlye beyng a Chrysten man would not so haue done if he had married him selfe to an other woman before god nor haue done so greatlye againste his owne conscyence and Gods lawe And also the Church ought to suppose thys seconde marryage good because it canne not haue a due prooffe of the fyrste Marryage which the man saythe hee made before God but ought to iudge and determine the seconde maryage to be lawful may iustly excoÌ„municate him that doth forsake it And moreouer the Churche may not beleue the maÌ„ which saith that hee was maryed before that this second woman is not his wyfe For besyde that bee graunteth that he hath broken the promise and mariage whiche he made before almighty God he also confesseth openly before the church that he is vntrue in hys â—eedes and woordes and not worthye to be trusted and beleued and therfore the churche ought not to allow his saying nor to beleue it as true concerning the first mariage but rather to iudge it to be false and that he sayeth so nowe because he loueth not this woman but hateth her or els so he sayth for some other euyll purpose Wherefore I shall exhorte in the name of our sauiour Christ euery maÌ„ or woman diligently to loke vpon them selues their own consciences and discretly to consider what they wyll and intende in theyr hartes when they make anye contract and promise of maryage openly or secretly For by their owne consciences and intentes they shall be iudged before God and be condempned if they do the contrary althoughe they may with wordes and excuses doo agaynst it and defend theyr so doyng here in the face of the worlde before man The surest waye that euerye man and woman may take in making of these coÌ„tractes is to marry alwaies in dede here before man as they dyd wyll to do in theyr hartes at the tyme of their ensuring what wordes so euer they said than for so maye they alwaies discharge theyr conscience and put awaye all doubtes and lyue iustly together husbande and wyfe in the seruice of almightye God Moreouer the like doubte or ambyguitie maye chaunce vpon the other syde that is if a man and woman come together to insure them selues and do saye the very formall wordes of the Sacrament before sufficiente recorde and yet the man doth not consent in hys harte to take that woman to his wyfe but saieth the wordes for feare of displeasing his parentes or frendes or els for some other noughtye purpose and likewise of the woman Nowe these two persones be husbande and wyfe by the iudgement of the Churche and before man and yf any of them would forsake the other and be maried againe they maye not so doo thoughe they both graunt that they did neuer coÌ„sent to be man and wife when they were insured no nor though they do both agree to forsake other and yet they be not husband and wyfe nor maried before god and that is because they did not wyll and consent in their hartes so to be when they sayde the wordes of matrymonie And therefore yf these two persones do vse carnal companye together then the partie which did not consent doth commyt fornication and sinneth deadly in so doynge the duetie of mariage as longe as he continueth in the same wyll and mynd that he had when he was insured be it the man or the woman Therfore let euerye man and woman take good hede when they be insured and speake the wordes of this sacrament that they thinke and will then in their hartes the same thinge whiche they doe expresse in their wordes or els lette them neuer speake those wordes neyther for father or freÌ„de or for any other cause Nowe the
shal haue suters vnto him for their doughters kinswomē And on the other syde yf a woman haue greate substāce and goodes and many good Lordships and Manours although she haue neuer one or fewe good conditions or vertues she shal be sure to haue suters to marry with her both of great men and other be she faire or foule yong or old beautiful or deformed but the miserable life and sorowful paine that suche persones many times haue of their mariage they them selues can tell and yet they be not able to expresse wyth theyr tonges all that they fele suffer in their hartes And then they curse their goodes and the daye in the whiche they were maryed Yea and more ouer we see daylye that great men doo sell theyr children as thoughe they were bondes slaues and do nothinge studye or labour to marry their sonnes to good wyues nor their doughters to good husbandes but their principall care is to sell them where they haue moste monye Lykewyse the buyers doo not care for the good conditions of those they buye but loke more vpon the landes and rentes whyche those shall haue and enioye and therfore oftentimes both the buyers and sellers of suche wardes and other marrye their children to great misery and endlesse paine And thus for goodes and riches they be vnkind vnnaturall and cruel Fathers vnto theyr chyldren and cruel frendes vnto theyr kynsfolke in geuing and procuring to theim so painefull and sorowfull a lyfe And manye tymes they distroye their owne families and auncyent houses thereby for that their sonnes noughtly brought vp or els their sonnes in lawe euyll chosen for lacke of grace and the rather also for suche dysagrement as chaunceth betwene them and their wyues maried principallye for possessions sake dooe waste and consume in small tyme all that their parentes and auncetours wyth all theyr wyttes longe seruice and painefull industrye and labour haue gotten together in many yeres before And here ye shall vnderstande good people that I doo not prohybyte and forbydde men to looke for no maner of goodes when they wyll marrye For reason doth graunt that bothe men and women shoulde before they marrye wel consyder what crafte occupation habilitye and what goodes they haue them selues to lyue with all if they marry And reason doth admytte that they shoulde likewise looke what habylitye and substaunce they be of wyth whome they wyll marrye and wey and caste howe suche charges as maye growe vnto theym by chyldren and otherwise when they bee maried maye be borne and susteined These thinges men and women whyche wyll marrye oughte well to remember and consyder and therefore I speake not agaynste suche considerations and lookinge for goodes but I saye almyghtye GOD and reason dothe reproue and condempne all them whiche do marrye most principallye for goodes and ryches For that intent and purpose is noughte and contrarye to Gods ordinaunce in that behalfe And it is also euident that goodes and monye Lordshippes ryche apparell delycate fare and so forthe can doo no pleasure or profyte vnto the hartes of maried persones excepte they haue together faythful love kyndenesse ioye one of an other and godly and comfortable agrement Nowe that I haue shewed vnto you suche causes of mariage as be vngodlye it is lykewise requisyte to declare the other causes whyche almighty GOD and his holye word doth allow whiche be the verye same wherfore GOD did institute and ordeyne thys Sacrament of matrimonye that is to saye the loue and desire of children and posteritie by whom GOD should be more honoured and the hatred of fornication and vnclene life The first cause is set forth in the boke of Genesis where God blessed our firste parentes and bad them increace and multiplye and fulfyll the earthe Tobye the yonger shewed that he maryed onely for thys firste cause sayinge vnto almightye GOD thus O Lorde thou knowest that I take thys woman to my wyfe not for cause of lecherye or to satisfye and fulfyl my carnal lust and desire but I take her onely to haue posteritie and chyldren to the intent that thou mayest be alwayes here blessed lauded and honoured And for thys intent Christen men shoulde mooste principallye marrye and brynge vp their children in vertuouse lyuinge that they maye iustely lyue laude and honour almightye GOD and when God sendeth them chyldren to teache them to doo the same The vnchrystened and heathen men doo marrye to haue children and to encreace their people but not to haue almightye GOD lauded and honoured whose honour and glorye good men shoulde speciallye seeke to set foorth and encreace bothe in them selues and in their children The other cause is that men and women might by this Sacrament haue a iust and good remedye agaynste the sensuall appetyte of the fleshe to auoyde the sinne of fornication when they feared that they coulde not lyue otherwyse chastelye whereof Saint Paule wrote to the Corynthians thus It is good for a manne not to touche hys wyfe yet for auoydinge of fornication lette euerye man haue or vse hys owne wyfe and lette euerye wyfe haue or vse her owne husbande and lette the man paye hys debte to hys wyfe and lykewyse the wyfe to her husbande For the wyfe hathe not nowe power of her owne bodye but her husbande and lykewyse the husbande hathe not power of hys bodye but the wyfe dooe not defraude one an other excepte it bee for a tyme by mutuall consent to the intent ye myghte geue and applye your selues more freely to prayer so forth So that these two intentes that is to saye the loue to haue children and the hatred or auoydinge of fornication as they be the principall causes why this Sacrament of Matrimony was ordeyned of God so they ought to be the principall causes why men and women shoulde marrye together For so shall they receiue the graces whiche God geueth in mariage shall beautifye his church and haue greate helpe and furtherance towardes their saluation And contrarye they that with couetouse and lecherouse affections dooe ioyne theym selues in mariage they loose the grace of the Sacrament whyche they mighte haue hadde they dishonour thys holye Sacrament in making it a cloke and a defence for their noughty and vicious intentes and they brynge them selues vnder the power of the deuyll who than is permitted to preuayle againste them Moreouer good people it is expedient when a man wil marry for the causes before rehersed that he diligentlye remember and consider the lawe of Matrimonye That is to saye howe he shall bynde him self to loue his wife as his owne bodye and better than any other man woman or chylde in suche sorte as Christe loueth hys Churche and did geue him selfe to the death for it to make it holy and without spotte And also the man ought not to be bitter fell against hys wife in vsing brawlinges chyding or fightinge with her And that he muste