whyche shortlye after confession turne to theyr synnes agayne did not will and intende to forsake all synne before they were confessed for if they had so intended eyther they would haue so continued or if it had chaunced them sometyme to haue fallen they would haue rysen againe by and by and forsaken theyr vice And this Contrition althoughe it seeme to a carnall man a paynfull thyng yet to him that is truelye penitent it is verye sweete and pleasaunt and is the very ioye of the holye ghost in his harte For as the Prophet saythe According to the multitude of sorowes in my harte thy comfort haue made glad my soule The mo the sorowes be in a contrite hart for the loue of god the more doth comfort abounde when he knoweth and seeth that he shall haue mercye and forgeuenes for all his offeÌ„ces according to Gods most louing and mercyful promise And also he that hath this contrition his good dedes which he shal do afterward be acceptable to God and profitable for his saluatioÌ„ so long as he hath it and is in that minde And if it should chauÌ„ce him to die before he can be shreuen and make satisfaction yet then shall he haue mercye and forgeuenesse and be saued what sinnes so euer he hath done for the contrition whiche he had and for the good mynde and purpose that he died in and as the prophet saith the iniquitie of the wicked man shal not hurt him in what day so euer he shalbe turned from his iniquitie For in this case GOD accepteth a mans good minde in stede of that he should hâ—ue done which our sauiour Christ shewed in pardoning and sauing the contrite and penitent theefe that suffered with hym Therefore good people let vs not neglect our soules which is that precious treasure that god hath committed to oure cure seing we maye returne easelye and repayre it with small laboure How so euer we esteme this afflictioÌ„ of penauÌ„ce yet in very dede it is but light and short as saint Paule saith the light shortnes of oure affliction in this present life worketh the eternall weyght of glory in time to come in vs that looke not to thinges which we see but to thinges we se not for thinges that we se be temporal thinges that be not sene be eternall It is now onely required of vs to leaue that moste shamefull bondage of synne we were in and to returne to oure former lybertie consideryng the payne that followeth ryot and the glorye that is reserued for vertue and as we haue bene rashe in falling to sinne so let vs be circumspect in the remedye beyng well waâ—e of our doynges hereafter by reason of our fall before Thus shall we mitigate the displeasure of almightie God whom we haue offended and after oure reconciliation shall proceede further froÌ„ grace to grace til we come to the greatest grace of all which is the glorye of God to the which he bring vs that made vs to whoÌ„ be al glory and honour Amen ¶ Of inwarde Confession to almightie God Serm. xviii IT is to be knowen good people that true Contrition wherof ye haue beene some thing instructed is neuer wythoute humble and meeke confession of a mannes synnes to almyghtye God whiche Confession is trulye done when we open our sinnes to almightye God secretelye in oure owne hartes condempning oure selues and oure deedes before GOD wyth muche sorowe and compunction taken for them alwayes lookyng at Goddes mercy and free pardone for the merites of hys sonne Iesus Christe And as prayer is alwayes to be vsed as Saynte Paule commaundeth so thys Confession is lykewyse at al times to be vsed which oughte to be the chiefe parte of oure conâ—inuall prayer Whereby we humble oure selues before GOD confessynge oure iniquitye and hys goodnesse blamynge oure selues and prayâ—ynge hym Beynge seuere Iudges ouer oure selues to the intent he mighte be oure mercyfull Sauioure This Confession is a parte of true Contrition and a distinct thing from the Sacramentall confession which is made to a Priest for the atteyning of absolution wherein consisteth the sacrament of penaunce whyche hereafter in another Sermon shall bee by Gods grace declared vnto you For euerye man that seeth and perceyueth hys owne shamefull and beastelye lyuinge is bothe by the lawe of nature wrytten in hys harte and otherwyse by the lawe of GOD and inspiration of hys holy spirite moued and prouoked to be ashamed of hym selfe and to accuse hym selfe hys owne thoughtes accusyng or defending hys deedes Whyche to a man indued wyth the knowledge of the true liuing GOD and delyuered from the superstytious darkenesse of the vnbeleuyng Gentyles is a great furtheraunce to cease from hys sinne and to amende hys lyfe Seyng that the confessyon of a faulte is a profession to leaue the same Therefore wee oughte fyrste to forsake oure sinne whereof we haue begonne to make Confession and than to haue good hope of forgeuenesse For it is not onelye sufficient to accuse oure selues and to be seene to declare our synnes but to doo it wyth thys affection that we maye haue hope thereby to haue some Iustification geuen vnto vs throughe oure penaunce For so wee maye lette in shame into oure soule confessinge it selfe that it fall no more into the same crymes it confessed before For to condempne and call hymselfe a synner is a common thynge to all Christen menne and infydeles Manye of these beastelye menne and speciallye vnchaste women call theym selues synners and myschieuous persones but they do it not for thys intent that they desyre to be amended and therefore this is not to be called a Confession for it commeth not foorthe of a contrite harte and in the bitternesse of teares nor yet wyth that affection as men that hate that whyche they blame and haue a wyll neuer to doo it anye more nor yet to heare of it but the thynge is onelye in woordes and in woordes from the lyppes outwarde not proceeding from the inwarde sorowe of the harte so that some tymes they requyre to bee praysed for that as they were men that woulde not lye but althoughe it were agaynste them selues yet woulde they saye truthe as who saye the crime seemed not to men so greuous when that it is spoken of hym that dydde it as when it is reproued of an other But thys doo they that for muche Desperation lacke also the feelyng of sorowe and then feare not the reproche of menne but wyth impudent boldenesse blase abrode theyr owne faultes as they were other mennes But I woulde haue vs doo none of all these neyther wyth Desperation to confesse oure synnefull lyfe but wyth good hope of pardon the roote of Desperation beyng cleane grubbed oute And lyke as when a man vexed wyth a greuous syckenesse hathe neede of manye medicines and hathe lytle to bye theym wythall if a Phisician come vnto hym that is sycke and saye thou haste neede of
remedy in this case is easyer than in the other before whiche is this that the man must chaunge his minde and consent in his harte to take that woman to hys wife as he saied before that he did and the woman likewise And this done then be they man and wife before GOD and their matrymoniall knowledge together is no lenger sinne but lawfull and good afterwarde This is the remedy in this case and there is none other Many moo cases and difficulties in this Sacrament of Matrimony I might reherse whiche the Churche of God hath fullye debated and resolued but I thinke these few to be sufficient to the laye man for vnderstandinge howe mariage ought to be ministred and contracted And notwithstandinge that the man and woman consentinge to bee man and wife and sayinge the wordes of the Sacrament be perfitely maryed together yet the marienge of them in the face of the Churche afterwarde by the ministration of the Prieste is not superfluouse but muche expedient for sondrye causes firste to thintent that this Sacramente shoulde haue that solemnitie and reuerence whiche is due to so holye a thinge instituted by our sauiour Christe him selfe for that coniunction whiche the Prieste as Gods minister dothe vs to vnderstande that Matrimonye is made by the assystaunce and working of almightye God Secondlye that the persones whiche be maried may receiue haue the fruite of the praiers and suffrages whiche be saide for them in the sacryfyce of the church and also may be partakers of the blessinge of God which is made ouer them by the priest wherby we knowe that the state of lyuing in mariage is blessed of almightie God And thirdlye it is solemnized in the Churche that it might haue the more recorde and be more allowed and fortyfied by the solemnization and that all doubtes whiche mighte be imagined againste it shoulde be put awaye Further I shal not nede to alledge vnto you at this tyme but onelye shall exhorte you to haue alwaies God his true religion before your eyes in entringe to this state of life by matrimonye whiche can not be dissolued or auoyded at the wyl and affection of man but must be kept and obserued till death departe the same For as we see by experience how vpon noughty affectionate beginninges there commeth seldome good successe so yf the beginninge of these contractes in maryage bee vsed with discretion and Godlye intent in suche forme as I haue declared vnto you where the harte and worde do ioyne together and the dede performeth that was promised and sayd before then shal these manyfold contentions breache of charitie cease the parties loue one an other in chaste loue as Chryste loued hys Churche and shal labour to bringe vp their children in the feare of God and knowledge of true religion which shalbe a great helpe and furtherance to their saluation by the mercy and merites of our sauiour Christe to whome wyth the father and the holy ghost be all honoure and prayse for euermore Amen ⸫ ¶ For what intent and wyth what affection men and women should marrye Ser. xxix AS in the contracting of maryage good people yf the ryghte forme and laudable maner therin prescribed by the holy Church be not obserued ther chaunceth often times muche contention and hatred afterward vpon the same as ye haue bene taught euen so yf thintentes of mariage and the causes that moue and prouoke men and women to bee maryed be not Godlye and honest the successe of those mariages commonlye folowe thereafter For whyche cause I intend God wyllinge to declare vnto you at thys tyme whyche causes bee nought and reproueable and whyche be honeste and Godlye For yf the intent and cause why men and women dooe marrye be not good and Godly than shall not there lyfe be acceptable to almightie God nor yet longe pleasaunte vnto them selues as experience doth many times euidently shewe A great number of folkes do marrye for one of these two causes and intentes or for bothe eyther to haue the luste and vnclenlye desire of the fleshe fulfylled or els to get worldlye goodes and riches therby Both these causes if they be chefely and principally intended by the parties which marry be very euil and vngodly Many yonge men and women doo vse to say in rebuke of other that they wyll not marrye for ryches and goodes but for good loue and yet that good loue is mooste principallye for to haue their sensuall appetyte and carnall desyre fulfylled Whiche maner of loue doth neuer long endure betwene them that so marrye but it decayeth and goeth shortly away And than suche persones beginne to mislyke one an others conditions and to waxe werye one of an other and after continuaunce and increace of that werynesse it groweth to bee so paineful and greuous that the parties wyshe them selues vnmaryed againe yea and many tymes they wyshe them selues buried and no merueyle For an euyl tree suche as is carnall concupiscence and fleshely loue can bring forth no good fruyte but such as I haue rehersed I nede not to shewe and iudge for what intent goodlye younge women marrye poore and miserable persones when they haue done amisse For they be but a smal numbre and yet they vse more vyce vnder the cloke and couer of mariage than they durst do before whē they were syngle Now againste these persones whiche after such sort and with such intēt do enterprise to marry that they do exclude God from them selues and from their mindes and do applie and geue them selues to satisfye their lustes and pleasure as horses and moyles do whiche haue no reason or vnderstandinge againste all suche persones as the Aungell Raphaell taught the good younge Tobye the deuill hath power to preuayle And althoughe almightye God of his greate mercye doth not nowe suffer the deuyl to vse his malyce againste the bodies of suche offendours as he vsed in the time of Tobye agaynste the seuen wicked husbandes of Sara the doughter of Raguell yet no doubte of it their noughtye eye doth make darke their hole bodie that is to saye their wicked and lecherouse intente dothe corrupte their soules whereby they come to the snare of the deuyll who spirituallye preuayleth againste them Moreouer the greater parte of the other people dothe marrye for the other cause that is for goodes and ryches And for this purpose man and woman doo not onelye marrye them selues but they doo also studye and labour to marrye their children and kinsfolkes to gleane and get ryches So that nowe commonlye there is no other vertuouse lyuinge honestye good conditions wisdome stocke lynnage personage beautie youth nor any thinge els so greatly regarded and considered as is worldlye goodes and possessions For if the man be voyde of vertue and discretion and lette him haue deformitie and be without personage and so forthe yet yf hee haue greate lande and goodes there shall be no faute nor lacke founde in him but
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
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
true contrition and maye bee sure of mercye and bee saued yf they dye in that minde And althoughe a manne is not truelye contryte whan he is sorye onelye for the feare of payne be it corporall paine or euerlastinge paine yet the feare of paine is an introduction prepairinge the waye for true contrition For charitie withoute the whiche no man lyueth in soule by grace is builded vpon feare of Goddes iudgement when a man is glad to be loued of GOD whom he feareth and dare be bolde to loue hym agayne and is afrayde to displease hym whome he loueth althoughe he mighte dooe it withoute punishement For no man commeth to GOD that is not smytten with some feare For whiche cause Saint Iohn Baptiste preparing the way for Chryste and remission of sinne bette into the peoples heades the horrour of their sinnes and the feare of Goddes iudgement And S. Peter in his firste Sermon after that he had broughte the Iewes in feare of Gods anger by declaringe vnto theim howe they had crucifyed and kylled Iesus whom god had made Christ their Lorde and so had smitten their hartes with feare than he taught theim to do penaunce and to take true contricion for their sinnes Thus when a sinner loking vppon gods lawe eyther wrytten in the booke or written in his owne harte whereby he seeth as in a glasse what pleaseth or dyspleaseth almighty God and seeth also by faith that God threatneth damnation and euerlastinge deathe to all synners and than is accused secretlye by his owne conscience that he hath broken that eternal lawe of god not onely in thought but also in dede and perceiueth the vylenesse and greatenesse of his owne synne how often he hath offended and into what misery he hath brought himself and of what great graces and ioyes he hath depriued him selfe thereby beyng than separate from the spiritual communion of Christes churche and giltie of eternall dampnation than yf there be any sparkle of grace left in that man if he be not obdurate and cleane forsaken of God he will begin to feare and tremble which feare wyll breake the hardnesse of his harte and prepare the waye for wisedome and grace to enter in Without the which feare no man can receyue remission of synnes and bee made ryghtewyse Which feare of hell is not in charitie but prepareth a place for charitie and as charitie encreaseth in a mans harte so it decreaseth tyl perfyte charitie possesse the holle After this feare a synner begynneth to hate and abhorre hys synne whereby he was brought into so great daunger and miserye and so procedeth to lament and be sory for his offences And as in the doyng of hys sinnes there were twoo thinges the noughtye dede and the carnall pleasure that was ioyned with the same so in the forsaking of his sinnes there must be two thinges ceasing froÌ„ the dede and sorow for the sinne past For so the Prophet cryeth Quiescite peruerse agere Cease to do euil He that continueth styll in his noughtye doyng is farre from al kinde of true penaunce For how can he turne to God that is not turned from his synne nor he can not be sorye that stil is doing the thing for the which he is sorye And it is to be vnderstand that this sorow of Contrition is inwarde in the harte and not fained onelye pretended in the outward behauiour Which the verye woorde Contrition dothe signifye For that is called contrite that is brused and beaten into small peeces or powder euen so when the hardnesse of a mans harte is mollified wyth sorowe and teares for that he hath by sinne displeased God than is his hart contrite An hard harte is that whiche is not cutte with compunction nor made softe with pitie nor moued with prayers nor yeldeth to threatninges but is vnkynde after benefites wythoute shame of dishonestie without feare of perill geuyng no place to any good motion but withstandyng by continuaunce in will to sinne Euen so on the other syde a mans harte is contrite when it is cutte with compunction mollified with pitie and deuotion moued with prayers and exhortation is affraide by threatninges allured by kindnes ashamed of dishonesty geuing place to Gods inspiration puttinge awaye the wyll and loue to sinne abhorring his former filthye liuing dyspleasing hymselfe and lamentyng for the same and with sure trust of Gods mercy submytting himselfe hollye in all poyntes to obeye hys wyll and commaundement An harte after thys sorte contrite and humbled GOD wyll neuer dispise nor reiecte but accepte it as a sweete Sacrifice of the whyche the Prophet sayde Be ye turned vnto me in all your harte in fasting in weeping and lamentynge cutte your hartes and not your garmentes And our Sauiour saith Blessed be they that mourne for they shall receyue comforte Whyche mourning is not from the lyppes outwarde to say or pretende them selues to be sorye but to declare it outwardlye in deede as muche as they can by weeping and lamenting And thys Contrition is the Crosse of Christ which euerie Christen man and woman that foloweth Christe in this worlde beareth voluntarilye vpon his owne backe and so sheweth the vertue of Christes crosse in his owne flesh euer carying about the mortification of Iesus Christ in his body that the life of Iesus may be shewed in his body And because we must turne to God with oure holle harte the quantitie and greatnes of this sorow is to be measured by the quantitie of our crimes so that he which hath synned muche doo lament muche that his penaunce be found no lesse than his crime And the more that he dothe humble hymselfe by sorowe the more shall he be exalted to grace the more abiecte he is in hys owne syghte the more accepte in the sight of God Therefore oure Sauiour Christe forgaue Sainte Peter his sinne by and by because he wept bitterly and dyd not increase hys fault by driuing of his amendement For a true penitent looseth not tyme. For the tyme paste he redeemeth agayne whyles that he calleth to remembraunce all his yeares past in the bitternesse of his soule The present tyme he dothe fullye possesse by sorowe and exercise of that vertue whyche is contrarye â—o that he offended in The tyme to come he looseth not by constantlye endeuouring himself to performe that good purpose of sinning no more which he hath godly begonne Remembring the sayinges of the Apostle while we haue time let vs do good And he that continueth to the laste ende shall be saued For except a sinner determine surely wyth hymselfe in his minde to leaue and forsake all synne and intende neuer to do any agayne but to kepe Gods commaundementes iustly from that time forwarde he shall not obtayne forgiuenesse of his sinnes at Gods hande nor his contrition is not perfite and profitable vnto him Wherefore it is to be feared that manye yea and all those
his brother was who asked him that question not for ignoraunce but mercifully to geue him occasion to confesse his synne and obteyne mercye aunswered agayne that he coulde not tel and further cloking and excusyng his sin said am I the keper of my brother For the which excusing which was an other sinne beside his murder he was pronouÌ„ced that he shuld be accursed vpon earth and from that synne he fel further into desperation saying that his sinne was greater then he might deserue and obteyne forgeuenes Wherefore I praye you for Gods loue to lay awaye all maner of excuses when ye come to confession knowing that ye speake to God who seeth the secretes of euery mans hart to whose eyes all thinges be open and naked If a man were the iudge who mighte be deceyued to purge the fault with some craft and to excuse it mighte seeme to be profitable for a time but wher God is the iudge that can not be deceiued a man may not falsly excuse or defend his sinne but truely and playnly confesse his sinne There be some men also that where they can not nor do not denye the fact yet they will lay the faulte and blame vpoÌ„ some other thing or person from them selues as vpon youth ignoraunce sorow or euill counsell or the tentation of the deuill or the inordinate desire of theyr bodies or vpon destinye as though by the mouyng and powers of the starres and heauens aboue they were compelled and inforced to do euil and some pestilent and abhominable heretiks there be that for excusing of them selues do accuse almighty God and impute their mischeuous dedes to gods predestination and would perswade that God who is the fountaine of all goodnes were the author of al mischief not onely suffering men to do euill by their own wyls but also inforcing their wils to the same euill and working the same euyll in them Which woordes good people be not the wordes of malice onely wherof I spake before but rather the wordes of blasphemy and therefore I wil not nowe spend this litle time in confuting their pestilent and deuilish sayinges For it is better to abhorre them theÌ„ to confute them Onely at this time know you good people that these and al other such like excuses and sayinges be false For euerye Christen man and woman hath so great strength in his soule and hath hys will so in his own power that neither the deuyl nor the flesh nor euil couÌ„sel nor any other thing can cause a man to do any sinne excepte he wyll himself grauÌ„t or coÌ„seÌ„t vnto it And it is alwaies in the persones free choyse that is tempted by the deuil or by the flesh or by euil counsell or any other thing to consent vnto the euill or to refuse it and not to consent vnto it For if a man wyll not consent to doo synne there can no creature cause him or compel him to do any and therfore when a man hath done anye synne he can not in any wyse iustly excuse him selfe for the doyng of it for he himselfe was the very causer and doer and might haue left it vndone if he had lyst And so you may see good people that he which laieth any excuse for his sinne in coÌ„fession doth wrongfully excuse himselfe and accuseth other falsely in saying that they were the causes why he synned and in so doyng besyde hys former offences he committeth a new synne and thereby stoppeth the influence of Gods grace and is voide of all remission Furthermore ye shall vnderstand that there be some persones that although they playnelye and truelye confesse theyr faultes yet they wil otherwise excuse the same by iustifying theyr noughtye doinges in comparison of other that dyd woorse as he that oppresseth hys subiectes or tenauntes or will take more than hys duty is for his laboures or paynes and than in excusyng of hmselfe sayth that other that were before him in like authoritie or office were more extreme men or tooke more for theyr laboures then he And also sellers of wares that deceyue the simple byers wyll say that they were deceyued them selues and must nedes vtter the same agayne for as much as they can Therefore let euery man take good hede that he do not excuse hys owne faulte because he can tell of other that haue done woorse but rather let hym accuse hym selfe that he hathe not done so well as other that haue done better settynge the vertue of good men as an example before his eyes to folow and not the vyce of euill men Last of all a synner ought to put awaye all vndiscrete and false accusing of him selfe that is to saye he maye not accuse him selfe of moo synnes then he hath done neither in special nor in general In special as when a man hath red in bokes the diuision of sinne how many partes braunches it hath and then according to suche bookes will confesse him selfe to be an offendour in the same rehersing euery braunche particularlye in so doing he lyeth vpon him self by confessing mo sinnes then euer he did in that synneth against God and therefore this maner of confession is nought and ought of euerye man to be refused Likewise a synner ought not to accuse himselfe wrongfully in generall as saying that he hathe bene the most shamefullest liuer and the greatest sinner that euer was or that can be or any other like sayings for they be nought and false What knoweth he how great sinners hath bene or may be and therefore men must put awaye suche vndiscrete sayinges and speake soberly truely and faithfully to almighty God in theyr confessions and then let them not doubâ—e but stedfastly trust of absolution and pardone for all theyr synnes Iudas that betrayed our Sauiour Christ and Cain that killed his brother Abel confessed their synne openly but did not trust surely of mercye â–ª and therefore theyr vnfaythfull confession dyd nothing profite them but he that auoydeth and obserueth all those thynges whyche as I haue nowe declared vnto you oughte to be auoyded and obserued in theyr sacramental confession no dout of it he shal be ioyful and glad in his hart and perceyue hym selfe eased of a great heauye burden and the more he remembreth the mercyfull goodnes of almightye God in pardonynge him his manyfold offences the more thankes he will geue him and the more wyll he studye and laboure to honour him and to lyue iustlye from that tyme forward styl increasyng in grace and ryghtwysnesse by the ayde and helpe of our Sauiour Christ to whom with the father and the holy ghost be al honour glory Amen ⸫ ¶ Certeine Instructions whereby a man maye consider hys life and make his confession the better Ser. xxi AS I wold wish that euery person which coÌ„meth to confession should diligently serche his holle life and examine his acts and dedes before he come that his confession myght be made in order whereby the minister should not
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