to receyue him as â—he Centurio said that he was not woorthye that Christ shoulde enter into his house yet at lest resort to this Sacrifice and with fayth and deuotion receyue Christ spiritually and geuyng thankes for all hys gyftes commit your selues hollye to the custodye and tuition of almyghtye god who is alwaies ready to shew vs mercy for Christes sake to whoÌ„ with the father and the holye ghost be all honour prayse and glory worlde wythout end Amen ⸫ ¶ Of the necessitie and commoditie of Penaunce in general Serm. xiiii OUr Lorde and Sauioure Iesus Christe whyche came into thys worlde too call and saue synners dealynge patientlye with them not wyllyng anye man to peryshe but all men to bee conuerted and turned too hym by Penaunce after that Iohn Baptiste whom God sent before his face to prepare hys way by preaching of Penaunce was apprehended and cast into prison than I say our Sauioure Christe began to preache the gospell of hys grace and glorye after thys forme sayinge Do penaunce for the kyngdome of heauen draweth nere teaching vs bothe by hys woorde and deede and lyke as Iohn Baptiste goeth before whose ministery was to preach Penaunce and Iesus commeth after by whose death we haue redemption and remission of synne euen so in the harte of euerye synner the effecte of Iohns preachynge whyche is true and vnfayned Penaunce must go before that theffect of Christes passion which is grace mercie and remission of synnes maye come after And as this doctrine of penaunce was first of all other taught by our Sauiour hymselfe and by Iohn hys moste holye Prophet as a thynge most necessarye for the instruction and saluation of all men euen so hys holye Apostles in the beginning of theyr preachynge obserued the same matter and forme of doctrine as Sainte Peter in his first Sermon made at Hierusalem in the day of Pentecost when he had opened the worke of the holye Ghoste in the gifte of tounges and thereby tooke occasion to sette foorthe the mysterye of Iesus Christe at the last ende his doctrine to the people whyche were smitten wyth compunction of hart by his woordes was thys Doo penaunce and be euerye one of you baptised in the name of Iesus Christe for the remission of your sinnes and ye shall receiue the gift of the holye Ghoste And in hys next Sermon wrytten in the thyrde chapter of the Actes hee taughte the same doctrine in these woordes Doo you therefore penaunce and bee conuerted that your sinnes maye bee taken awaye Saynte Paule also calleth the doctrine of Penaunce the foundation of all other doctrines in the harte of a godlye man out of whych doo spryng suche other vertues as brynge a man to the perfection of a Christen lyfe Lykewyse Saynt Iohn Euangelist began wyth the same doctrine of Penaunce writynge in hys Reuelation to the seuen Churches that were in Asia sayinge thus to the church of Ephesus in the person of Christ Remember from whence thou haste fallen and doo penaâ—nce and do the first woorkes or els I shal câ—me to thee soone and shall remoue thy candlesticke from his place excepte thou doo penaunce And thys doctrine also dydde all the other Apostles fyrst and principallye set foorth to all them that receyued the fayth of Christe as most necessary for theyr saluation beyng taught and commaunded so to do by our Sauiour Christe hym selfe when before hys Ascencion hee opened to them theyr wyttes and vnderstandinges to vnderstande the Scriptures saying to them that it was so written that Christe so shoulde suffer and ryse from deathe the thyrde daye and that penaunce shoulde bee preached in hys name and remission of synne throughout al people beginning at Hierusalem For which cause and consideration I as a minister of our sauiour Christ to whom he hath committed the woord and ministerie of reconciliation vsynge as it were hys embassage to exhort you to be reconciled to him intendynge to teache you at thys tyme what thynges to doo for the sauynge of your soules and the atteynynge of euerlastynge lyfe haue thought it most expedient for satisfyeng of my dutie in folowynge the example and commaundement of our mayster Christ and his Apostles and for your erudition to be taught the streight pathe and hye beaten waye for our Christen religion to speake of penaunce and fyrste to declare the necessitie and commoditie of the same and than in order the partes of it and how to do it in suche maner as it maye be acceptable to almightye God and a meane to atteyne hys mercye and remission of synne Fyrst of al consider you good people that penaunce is a gift of God as the scripture saythe God hath geuen and graunted penaunce to the Gentiles for lyfe and saluation And it is God that standeth at the doore of our hart and knocketh by whose inspiration wee haue the begynnyng of our conuersion wythoute whom we be not able and sufficient of oure selues as of oure selues to thinke any good thought Thys gyfte of penaunce is a perfite and merueylous greate gift beyng as Saynte Chrisostome saythe the mother of mercy wherby as the wisemaÌ„ sayth God dothe dyssimule the synnes of men for penaunce that is to saye God of hys mere mercye and fatherly affection doth beare with the syns of men and differreth to auenge and punysh theÌ„ iustly according to theyr desertes patiently looking for their conuersion and penaunce by meanes wherof he might remit theyr offences delyuer them from manye daungers geue vnto theÌ„ plenty of grace and conduct them to the fruitioÌ„ of his glory For if God should by and by punish al offâ—dours neither Zacheus should haue had space to haue done penaunce nor yet s. Mathew nor many other beyng taken awaye to eternall deathe before the tyme of theyr penaunce But our most mecke father calling euerys one to penaunce dothe abyde and tarye for vs which pacience who so euer abuseth and contemneth by remayning still in his former synnes according to the hardnesse and obstinacie of his own hart dothe store vp to himselfe Gods indignation in the daye of Gods anger and iuste iudgement when he shall render to euerye one according to his woorkes And as he saith himselfe except in very deede we do penaunce we shall all peryshe and bee condempned whereby we vnderstande howe profitable and necessarye a medicine penaunce is without the whiche sinnes be not remitted to them that haue the vse of theyr vnderstanding and reason The Serpent in Paradise moued Eue to sinne penaunce loosed her again and from thence came good and euyll to manne Our father Adam was expulsed oute of Paradise for synne and we and all other that be hys children be called thyther agayne by penaunce For penaunce openeth that sinne hath shut and the mercyfull goodnes of God doth call vs thyther agayne from whence his anger hathe cast vs out What a great power
remedy of penaunce wherby euery sinner may be deliuered alwaies frō y e paines of hel be set againe in gods fauour state of saluatiō for the which euery mā is most boūden to render thankes to the vttermoste of hys power And on the other side he is likewise boūden to acknowledge and with sorow to confesse his manifolde vnkindnes in that behalfe for as muche as he hath diuers times after his shrifte and reconciliation turned from God and greuously synned againe and so hath greatly offended by breakinge his promyse whiche hee made when he was shriuen for the whiche he ought to be sory and to beseche almighty God of his mercifull pardon and forgeuenes Fourthlye a man oughte to thanke God for his great kindenes shewed vnto him in preseruing him from many synnes whiche he myghte haue done and also in letting him from doynge of dyuers which he was in mynde to haue done and would haue done them For euery man may consider and remember with hym selfe that he might oftentimes haue synned whē he did not which I thinke he should haue done if he hadde not bene preserued and kept from doing of them by Gods speciall goodnes Also seldome it chaūceth but that a mā may vnderstād how he hath bene in minde and wyll to haue synned dyuers tymes and yet he hathe been let and coulde not fulfill his euill purpose and desire as sometime he hath been lette by shame sometime by feare and sometime otherwyse whiche lets no doubt of it God did cause him to haue for he is so mercifull that he will not suffer sinners alwaies to synne so greatlye nor to runne so deepelye into the handes of the deuill and damnation as they should do if they might euermore without stop or let do so muche euill and sinne in dede as thei be willing to do in their hartes And here a synner maye graunt and confesse that he hathe not considered this great kyndenes of God shewed vnto hym in these twoo rehersed poyntes but hath shewed great vnkyndnes agayne because that when he hath remembred the oportunitie and the meete time and occasion that hee had to synne in tyme past and myght haue done diuers synnes without let or stop yet he hath not geuen to God due prayse and thankes for his preseruation from synne but rather he hathe repented hym been sory that he had not doen suche euyl deedes as he might haue doen. Likewyse when he hath remembred howe he hath been let and could not do suche euill as he was in mynde and wyllynge to dooe he hathe not than geuen God thankes because he was let but rather he hathe been discontent and sory that he was let for the whiche thinges he ought nowe to bee sorye and humbly beseche GOD of his mercyfull forgeuenes Fiftly a synner ought to geue God moste hie thankes for his syngulare kindnes shewed vnto hym many tymes when he hath been and lyen in deadly sinne for that almighty God notwithstanding this maner of rebellion and obstinacie of the synner in remayning in sinne and not repenting him yet dyd of his great goodnes and mercye come vnto the synners soule and there dyd stande and knocke that the synner shoulde haue letten him in that is to say God gaue him remorse of conscience the whiche did grudge against the sinne that he hath doone and was in and by that grudge of conscience he perceiued or myght haue perceyued that if hee woulde not leaue and forsake his sinne he shoulde be dampned And if he didde forsake and turne to God and intende to lyue well and iustlye and to kepe his commaundementes that than God woulde pardone him and enter into his soule and there continue and take it at his departynge hence into a better lyfe in heauen This mercifull offer God did alwaies make to the synner vppon the foresayde condition if hee woulde forsake hys synnes and keepe hys lawe And to the intent he shoulde so dooe God gaue hym grudge in his conscience agaynste his synne that he shoulde leaue it and hate it and take his moste mercifull offer And if he did not or woulde not heare GOD by this knockynge that is to saye if he dyd not forsake his synne by the remorse of his conscience yet God would not vtterly departe and go his waye but stande styll and knocke agayne that is to witte GOD caused him to haue good counsell sometyme of learned men and sometyme of his other neighbours and familiare friendes and sometyme in hearynge of Godlye Sermons by the whiche he was exhorted to forsake vyce and synne and so to lette God come into his soule And if hee dydde not or woulde not heare hym at this second knockyng that is if he woulde not doo after and followe suche good counsel as God caused hym to haue yet he would not leaue him so but did knocke yet once agayne that is to saye God didde suffer hym to fall in some worldlye trouble or aduersitie or into some bodely disease that he should then remēbre hym and his offences forsake them and to cal to God for mercy and so to open the dore of his soule let him in Thus God in his comming and knockyng hath shewed to man great and mercifull kindenesse and yet man hath bene very vnkinde and greatly offended againe For often times he woulde not heare God nor let him come in but rather with pleasure and desire whiche he had in sinne he stopped his eares and woulde not suffer hys conscience to grudge nor shewe him his offences nor he would not do after good counsell and exhortacions nor woulde not esteme the aduersitie that came vnto him as a messenger and the knocking of Gods hande but rather fast barred the dore of his soule with frowarde and obstinate purpose to continue and tary styll in synne and so did keepe God out But when the deuyll came and knocked and did moue him but outwardly to let in pryde enuy and malice he was then contented to open the doore of his soule and to let them and many moo other vices come in And when the worlde came and knocked and moued him to get and gather goodes not regarding how and to kepe them couetously then he opened the doore whiche is the consent of hys free wyll and consented to let couetousnes come in Also when the sensuall appetite and inordinate desyre of his bodie came and moued hym to fulfil his pleasure as to refuse labour and to geue him ease and rest to nourish him in sloth and idlenes and to feede him dilicately and to put away chastitie and to folow lechery and all vnclennes to these he set the doore wyde open ▪ and at the first motion consented to fulfyll their desyres And finally a sinner hath done all thys in Gods sight and presence without regarde of his goodnes without reuerence of his maiestie without feare of his iustice and hath refused his mercifull offers and woulde not suffer hym to
that geue and render good for euyll and be alwayes ready to profyte suche as hurte them The fyrste kynde of menne keepe peace the seconde maynteyne peace and the thyrde make peace and wynne the soules of other and therefore are compted happy and worthy to be called the chyldren of God that do the worke of Gods sonne that after they be recōciled them selues labour with all their power to reconcyle other to their heauenly father Many kyndes of almes there be and workes of mercy both corporall also spiritual But amōg thē al there is neuer one greater than freely euen frō the hart to remit that an other mā hath offended against vs. It is nothynge in a maner to loue hym that loueth vs and doth vs no harme for Infideles and all other men of nature wyll so dooe but to loue our enemies and to will to do good to thē that wyshe and do euyll to vs as muche as they can is the greatest perfection of a christen man And although the number of men for the moste part doth not come to that degree of perfection to loue and do good to their enemies whereunto euery Christen man ought with prayer and diligence to laboure and wrestle with hymselfe to come yet he can not be a good man that will not freely and hartely forgeue his enemy that ceaseth to be his enemy and is sory for that he hath done and humbly asketh hym forgeuenes For his synnes be holden styll and not remytted of God that will not forgeue his penitent neyghbour that he hath done against hym Therfore seyng in many thinges we offend al and the Angels of God be not yet commed that shall take away al offences out of the worlde it is not possible for peace to be kept euerywher in this world and God to bee pleased except hee that in anye thing doeth offend his neyghbour lay away his pride and submit himselfe and he that is offended laye awaye his obstinacie and be content to bee intreated for by these twoo meanes Gods peace shalbe kept without the whiche gods mercye can not be gotten and our offringes can not be accepted But hauing and vsing them rightwisnes peace and ioy in the holy Ghost shall remayne with vs and the kyngdome of God shall be within vs and we daylye in grace and feare shall woorke our owne saluation through Christ our Lorde to whom with the father and the holy ghost be all glory for euermore Amen ⸫ ¶ Of Satisfaction Serm. xxiii HAuynge declared vnto you heretofore good people the first two partes of penaunce whiche be Contrition Cōfession Nowe order requyreth that I shoulde declare at this tyme the thyrd part whiche is Satisfaction And firste of all it is to be knowen that when a Christen man or woman hath by consent of mynde or by worde or deede done any thyng that is deadly sinne thā hath he set him selfe in the state of dampnation is boūden to suffer euerlasting payne in hell because the rewarde or hyer of synne is eternall deathe vnder whiche payne God in the beginnyng and alwayes dydde forbidde sinne Likewise when a synner chaungeth his mynde forsakynge hys synne and taketh true repentaunce for the same and commeth to confession to a Priest if he may confesse and haue a Priest after that sorte and intent as is declared before than almighty God doth mercyfully forgeue him al the paines punishment that he had deserued and shoulde haue had in hell for his offences and setteth the synner agayne in the state of saluation And this doth almyghtye God euermore after the penitentes confession ordinarylye although he take not so muche and so great repentaunce for hys synne as he had pleasure in it nor althoughe he be not so long sory as he lay continued in sinne before For God hath not cōmaunded that synners shall take as muche repentaunce and be as longe sorye for their synnes as they tooke pleasure and continued in theyr synne For if he had done so ▪ the penitent synner could not haue been sure that he had had mercy and forgiuenes after his confession but shoulde rather haue been alwaies in doubt and feare of forgeuenes because he coulde not alwayes certaynly knowe that he had taken so muche and so long repentaunce as he had pleasure and taryed in his synne whiche feare and doubte of forgeuenes no synner commyng vnfeynedly to this sacrament maye haue at any tyme but when so euer a synner dooeth forsake his synnes and taketh repentaunce for it be it litle or muche and so cōmeth to confessiō than he knoweth is in suretie that he hath forgeuenes and is set againe in the state of saluation And although it be true that any quantitie of Contrition is sufficient to haue forgeuenesse of the paynes of hell due for synne yet the more he taketh the better he doeth And this forgeuenes of synne and eternall payne due for synne commeth by the vertue of Christes passion who hath made satisfaction vpon the crosse and redemed vs by his death from all iniquitie and is the sacrifice propiciatorye for the synnes of the holle worlde and hathe borne our synnes in his body vpon the tree by whose woundes we are made safe Therefore this is to bee surelye beleued that onely our Sauiour Christe by his painfull passion vpon the crosse is that satisfaction whiche deserueth remission of our sinnes and the abolyshyng of eternal death and dampnation whiche remission and deliuery no man is able to deserue by any thyng that he can do but onely the goodnes and humanitie of GOD our Sauioure in Christ not by the workes of rightwisnes which we haue done but by his own mercy hath wroughte brought to passe God of his greate mercie to all true penitentes forgeueth synne and yet of his iustice and truthe he leaueth not the sinnes of them whom he forgeueth vnpunished But all synnes of all men and women he punisheth either eternally in hell or temporally for a tyme that as in forgeuing appeareth his mercie so in correcting or auenging myght appeare his iustice For whiche cause consyderynge that God by the merites of Christe forgeueth to all that be truelye penitent and confessed all their synnes and also the paynes of hell due for the same and yet leaueth no synne vnpunyshed although it be remitted we may thereby certeinly know that euery synner although he hath receiued absolution and remission eyther hath suffered or remayneth yet styll bounden to suffer certein temporall payne accordynge to the nature and quantitie of his former faulte for that hee presumed to doe against Gods lawe and brake his promyse and professiō in baptisme And this temporall payne is oure debte whyche we are bounden to paye to God For as we are debters to almyghtie God for his manifolde benefytes bestowed vpon vs and so are bounden alwayes to thanke him to honoure hym and to offer to him the sacrifice of
Holsome and Catholyke doctryne concerninge the seuen Sacramentes of Chrystes Church expedient to be knowen of all men set forth in maner of shorte Sermons to bee made to the people by the reuerend father in God Thomas byshop of Lincolne Anno. 1558. Mense Februarij Excusum Londini in aedibus Roberti Caly Typographi Cum priuilegio ad imprimendum solum ¶ The contentes of the Booke OF the numbre of the Sacramentes of Christes Church and the effectes of the same Ser. i. Fol. i. ¶ Of the Sacrament of Baptisme Ser. ii Fol. viii ¶ Of the necessitie of Baptisme and the ministers of the same Ser iii. Fol. xiii ¶ Of the auncient and godly ceremonies perteyninge to Baptisme and what is ment and taught by them Ser. iiii Fol. xviii ¶ Of the Sacrament of Confirmation Ser. v. Fol. xxiiii ¶ Of the seuē giftes of the holy ghost geuen in the sacrament of Confirmation Ser. vi Fol. xxix ¶ Of the real presence of Christes body in the sacrament of the Aultar Ser. vii Fol. xxxvi ¶ Of the chaunge of bread and wyne that is to saye of Transubstantiacion Ser. viii Fol. xlii ¶ Of the effectes of Christes bodye and bloud in the worthye receiuer Ser. ix Fol. xlviii ¶ An exhortation for the worthye receyuinge of the holye Sacrament Ser. x. Fol. liiii ¶ How a man maye come worthely to receiue the blessed Sacrament Ser. xi Fol. lx ¶ Of the sacrifice of the newe Testament whiche is called the Masse Ser. xii Fol. lxviii ¶ Of the godly prayers ceremonies vsed in the sacrifice of the Masse Ser. xiii Fol. lxxv ¶ Of the necessitie and commoditie of Penaunce in generall Ser. xiiii Fol. lxxx ¶ A Sermon againste desperation Ser. xv Fol. lxxxvi ¶ Against presumption of mercye ▪ Ser xvi Fol. xciiii ¶ Of Contrition Ser. xvii fol. ci ¶ Of inward Confession to almightie God Ser. xviii Fol. cviii ¶ Of Confession to a Priest Ser. xix Fol. cxiiii ¶ what a sinner ought to doe in makinge his confession Ser. xx Fol. cxviii ¶ Certayne Instructions whereby a man may consider hys lyfe make his confession the better Ser. xxi Fol. cxxv ¶ Of confession to a mans neighbour whom he hath offended Ser. xxii Fol. cxxxii ¶ Of Satisfaction Ser. xxiii Fol. cxxxix ¶ How a man shoulde after penaunce auoyde sinne and lyue well Ser. xxiiii Fol ▪ clxvi ¶ Of the Sacrament of Order Ser. xxv Fol. cliii ¶ In what estimation the Prelates and other Ministers in Chrystes Churche oughte to be hadde of the people Ser. xxvi Fol. clix ¶ Of the Sacramente of Matrymonye and what grace is geuen in it Ser. xxvii Fol. clxvi ¶ Of the maner how to minister and contracte matrimonye Ser. xxviii Fol. clxxii ¶ For what intent and wyth what affection men and women ought to marrye Ser xxix Fol. clxxix ¶ Of the Sacrament of extreme Unction Ser. xxx Fol. clxxxv FINIS ¶ Of the number of the Sacramentes of Christes Church and theffect of the same Sermo primus THe Catholike Church of god good people dothe extende her doctryne concernyng the matter of oure beliefe not onely to the Articles of our Crede and such poyntes as by reuelation from God it teacheth vs to beleue of God and the woorkes of our Sauiour Christ which he did or suffered for the redemption and saluation of man but also to the holye Sacramentes of God by the woorthie vsing whereof he powreth abundantlye his many folde graces into our soules and by them maketh vs people mete to receyue the fruites and benefites of his passion And as ye haue bene instructed partly concerning the Articles of our faythe so it is expedient ye be likewise instructed concerning the holye Sacramentes of his churche to thintent ye might not onelye knowe the maner of Gods working in curinge of your soules but also prepare and dispose your selues to the fruitful receiuinge of his medicynes whiche be ministred to euery man by his holy Sacramentes And therfore at this tyme by Gods helpe I intend to declare vnto you the number of the sacramentes of Christes church also theffect of them all in general at other times euery one of thē in special It is to be beleued vpon paine of damnation that there be seuen Sacramentes of Chrystes holy churche institute and ordeined of our sauiour Christ in his new testament or law whiche be Baptisme Confirmation the Sacrament of the Aultar Penaunce extreme Unction Order and Matrimonie The first fyue be ordeined for the making good and the perfection of euery man and woman as by Baptisme we are iustified and made members of Christes misticall body by Confirmation we are increased and strengthned in grace by the sacrament of Christes body and bloud we are nourished to euerlasting lyfe and made fat with God by Penaunce we are restored to our former rightwisnesse and goodnes if in case we fall after Baptisme by extreme Unction we are made hole spiritually and also corporallye if it be thought to God expedient to our soules Al these fyue Sacramentes be ordeyned to beginne or restore our ryghtwysnes and to bringe it to perfytnesse for oure saluation The other two laste be ordeyned for the common state of the hole Churche as Matrymonye to encrease and multiplye the Church corporally by generation and Order to multiplye the hole Churche spiritually by regeneration and also by the ministerie of Gods woorde Sacramentes and discipline to rule and gouerne it after the will of almightye God And where as the holye Scriptures in manye places compare a mans lyfe to a warre we maye verye well by that same similitude vnderstande the numbre and diuision of Gods Sacramentes and the true effecte of the same For Christe our Lorde and kinge who hath for vs ouercommed the deuyll the fleshe the worlde hell death and all his enemies and ours laboreth to make all vs for whom he hathe prepared triumphe and the inheritaunce in the kingdome of heauen to be his souldiours and by his power and helpe to fight againste the sayde enemies and to ouercome theym in our owne persones and so to atteine the promised rewarde The first thinge that a worldly Prince doth intendinge to make warre againste his enemye is to muster and choose out his souldiours and to take their names and to apparel thē with his liuerye and badge that they may be knowen frō the souldiours of his aduersary Euen so Christ our chefe captaine by Baptisme hath called and chosen out of all the people of this world whiche he hath holly redemed certeine to be his souldiours to fight against his enemy the deuil which soldiours thus called haue geuē their names to Christ their kinge haue renounced the seruice of their old maister the deuil who was a tyrant deliting onely in theyr death and haue promysed to serue onely Christ like true souldiours against the deuill and by this sacrament of Baptisme are pardoned and washed from theyr olde spots of originall
and vertue hathe this vertue of penaunce which by the mercye of God remitteth synne openeth Paradise healeth the contrite man maketh gladde the heauye reuoketh a man from destruction restoreth hym to his former good state reneweth his olde honour repayreth all the decayes of vertue maketh hym acceptable and bolde wyth God and doth purchase of God more plentie of grace then he had before Thys vertue is lyke a fruitefull feelde the fruite wherof when an hungrie sinner doth eat he is well refreshed in his soule groweth in credit and truste with God and after remission of his synnes waxeth fatte in good lyfe and speaketh to God after this maner Lord before thee is all my desyre and the mournyng of my harte is not hydde from thee the feare of synne vexeth me the weygâ—t of my conscience oppresseth me in my selfe I haue no hope to lyue nor boldnesse to dye at thy iudgementes I tremble and feare the paynes prepared for the wycked spirites heare me I beseche thee whiles time is and pardon that I feare before I go and shall be no more To sâ—che a penitent harte is remission geuen and lyfe graunted And for better knowledge of penaunce it is to be considered that the doyng of penaunce is three wayes spoken of in holy scripture one is for all kynde of synne before Baptisme For he that is iudge and ruler of hys owne wyll when he commeth to Baptisme he can not beginne a new life except he take repentaunce for hys old and he must haue hope and loue to be made that he was not and hate that he was From thys kinde of penaunce before baptisme onely young chyldren be free whiche as yet can not vse theyr free wyll â–ª and for theyr consecration and remission of originall synne the faythe of the churche which is professed by the Godfathers and mothers as representyng the churche doth profite and suffise and so by the Sacrament of faythe which is Baptisme they are made faythful and members of Christes misticall bodye Of thys penaunce speaketh Saynte Peter saying thus Doo you penaunce and let euerye one of you bee baptised in the name of our Lorde Iesus Christe for the remission of your synnes The second way of doing penaunce is for veniall synne after baptisme and is dayly done or ought to be done throughout a mans holle lyfe so longe as we be in this weake frayle mortall and synful fleshe For which cause we knock vpon our breastes sayenge forgeue vs our trespaces as we forgeue them that trespace agaynste vs. For we requyre not to haue those sinnes forgeuen vs whyche we be sure were forgeuen in baptisme before but those whych throughe our frayltie and sensualitie by litle and litle continually creepe vpon vs whych beynge many if they were all gathered together agaynste vs and we contemned to auoyde them in tyme they would so greue and oppresse vs as one mortall synne For what difference is it to haue a mans shippe drowned at once with one greate surge waue of the sea or to suffer the water to enter into small holes by litle and litle till the shyp by contemning to draw the poompe be ful and so sink and be drowned For the whiche cause we fast do almes and pray wherin wheÌ„ we say forgeue vs as we forgeue we declare that we haue somthing to be forgeuen by which wordes we humble our soules and ceasse not after a certain maner to do dayly penaunce The third way of doyng penaunce is for such deadlye sinnes after baptisme as be prohibited by Gods x. coÌ„maundementes of which the Apostle saith al they that do such shal not posses the kingdome of heaueÌ„ And this penaunce ought to be more greuous and paynfull because the fault is great causing a deadlye wounde in oure soules as adulterie murder or sacrilege But althoughe the wounde bee greate greuous and deadly yet almyghtye GOD as a good Phisitian after the suggestion of synne by the deuil the delectation of the fleshe the consent of oure mynde and freewyll and also the doynge of the synne in deede as thoughe wee hadde lyen in graue stynking foure dayes as Lazarus dydde dothe not so leaue vs but cryeth Lazare veni foras Come foorth O Lazare and by and by miserie gaue place to mercye deathe to life Lazarus commeth foorth and is bounden as men be in confession of theyr synne doynge penaunce Of this speaketh Sainte Paule to the Corinthians saying I am affrayde lest when I shall come againe God doo humble and afflict me amonge you and least I lament and mourne for many of them that haue sinned before and haue not done penaunce for theyr fornication and vnclene life they haue vsed This last kinde of penaunce is that whereof wee speciallye treate vpon at thys tyme and is called by the holye fathers the seconde table or borde after baptisme For all sinners being as it were drowned in the floode of synne by reason of originall sinne that from Adam ouerfloweth all the worlde or els by theyr owne actuall synne which they haue done in theyr owne parsones besyde may be saued and escaped oute of thys floode if they wyll take holde of the fyrste boorde whiche is Baptisme But after the Sacrament of Baptisme if they fall into the waters agayne by deadlye synne there is no remedye to be saued from drowninge and dampnation but onelye penaunce whych is the seconde boorde that God hath ordeined to saue vs by so that who so euer taketh holde of it vnfaynedlye duryng the tyme of thys naturall lyfe no dout of it it wyll by Gods mercyfull grace bring him to the hauen of saluation were his sinnes neuer so great and haynous whereby we maye vnderstande howe necessarye a treasure thys is as beyng the onelye remedye nowe lefte vnto vs to restore vs to the fauour of God which by synne we had lost before Wherefore I doo exhorte euerye man and woman in the name of our Lord Iesus Christ as they tender the health and saluation of theyr soules to be diligent and carefull to vse thys speciall remedye ordeyned of God for remission of synne neyther contempnyng hys iustice nor dispayring of hys mercye whiche twoo bee the lettes of true penaunce and enemyes to the grace of GOD in remission of synne For God is a iuste myghtye and patient Iudge forbearyng and forgeuyng the penitent synner iudgeynge and condempnyng thee obstinate synner As the consideration of hys mercye should speedely prouoke vs to amendement so the feare of hys iuste iudgement shoulde vtterlye take awaye all delayes Wee bee in daunger on bothe sydes bothe by to muche hopinge and by dyspayringe He is deceyued by hopyng that sayth God is good and mercyfull promysinge pardon when so euer we conuert therefore I wyll doo that pleaseth me I wyll geue the brydle to my lustes and satisfye the desires of my minde On the contrarye syde he is deceyued by desperation that falling
into greuous synnes and thynking them not able or woorthye to be forgiuen sayth to him selfe I shall bee dampned therefore I wyll doo that pleaseth mee the one is in daunger by presumyng of Gods mercy promysyng to himselfe longe lyfe the other is in daunger by vndiscrete feare of Gods iustice and horrour of hys great and manyfolde synnes But euerye Christen man and woman oughte to go circumspectlye in the myddest and beware for fallyng on eyther syde remembrynge that the Scripture saythe to hym that is in daunger by to muche hope Be not slacke to turne and conuert to God nor doo not differre from daye to daye for Gods anger wyll come sodaynelye and in the day of vengeaunce he wyll destroye thee And to hym that is in daunger by dispayre God saythe In what so euer daye a synner shal be conuerted I shal forget al his iniquities For hym that dispayreth God hath set open the hauen of forgyuenes to hym that vaynely hopeth and delayeth hys conuersion he hathe made the daye of deathe vncertayne Thus takinge heede to oure selues not abusing Gods mercy by delaying our amendement nor mistrustyng hys goodnesse for feare of hys iudgement but speedelye whyles tyme is nowe offered vnto vs imbracinge this necessarye and present remedye of fruitfull and true penaunce we shall be reconciled to almightye God and be pertakers of hys heauenlye kyngdome through Christ our Lord to whoÌ„ wyth the father and the holy ghost be al glory for euer more Amen ⸫ ¶ Agaynst Desperation Serm. xv EUery synner good people that intendeth to obtayne of God by the merites of Christes passion remission of hys synnes must expell and put out of hys mynde all maner of dispaire and al feare and dout that shoulde or myght moue him to thinke that he shall haue no mercie and forgeuenes at Gods hand what synnes so euer he hath done be they neuer so many Two thinges there be that bring a synner in dispayre One is if he thinke that his sinnes be so great that god can not forgeue him And thys is very false and agaynst Gods omnipotencye who hath power and is able to do what he wyll An other is if he thinke that almighty God wyl not forgeue hys synnes and thys is also false and againste the ryghtwysnes and goodnes of almighty God who hathe promysed to forgeue the penitent synner alwayes hys offences and if we confesse our sinnes God is faythfull and iuste to remit vnto vs oure synnes and to make vs cleane from all kinde of iniquitie And in witnesse of this our Sauiour Christe hathe ordeyned the holy Sacrament of Penaunce that is to saye the Sacramentall absolution whyche the Priest geueth vnto the penitent person truelye confessing hys synnes whyche absolution is allowed and confirmed in heauen and the penitent restored to the state of saluation so that to mistrust or feare that God can not or wyll not forgeue the penitent synner his synnes is deadlye synne in it selfe blasphemye to almyghtye God and dampnation to the partie wyth Cain and other that did dispayre There is an other kynde of dispayre of mercye and saluation which they haue that intende or do kill them selues which they take not in remembraunce of the multitude or greatnesse of theyr synnes but for the heauynes and thought of the worlde as the wyseman saith Multos occidit tristitia et non est vtilitas in ea Sadnes and thought hath killed manye and there is no profyt in it And Saynt Paule saith The sorow of the worlde woorketh death These men come to this dispayre thus First they take sorowe and thought for such thinges as haue chaunced agaynste theyr myndes and than they doo not put that thought away but rather set it wonderous deepe and fast in theyr hartes and lette it continue there styll and so it groweth till it be so great and so paynfull vnto them that they be wery of theyr liues and would faine be deade And because they can not dye by sicknesse so shortly as they wolde nor by course of nature therefore they determine to kill them selues and so they dispayre to haue euerlasting life in heauen or els thinke not of it and also do not beleue that they shal haue daÌ„nation in hel but think that if they wer once dead that then they shoulde haue no more sorowe nor payne in their mynde And so vpon that vngratious and false beliefe they kyll them selues one waye or other and than be their soules damned in hell and be there with Achitophel and Iudas and other of that sort in more vexation and pain in their mindes then al the wyttes in the world can deuise The remedy against both these kindes of dispaire is to be well and throughly perswaded of hel of the infinite greatnes of the paynes that be there and how they neuer haue ende but endure for euermore And in the beginning to auoyde and put out of minde al thought and heauines for losse of worldly goodes or for any mischaunce or for any rebuke or shame deserued by them or otherwise which they may doo by opening the cause of their sorow to some one discret person or mo For the longer the cause is kept secret the more greefe and paine it woorketh and shall be the harder to put away Therfore let euery man woman vnderstaÌ„d this that the deuil doth moue a man to dispaire of obteyning for this end that he might cutte of all hope of goodnes whyche is the ancre of oure health the fouÌ„dation of our life the guide of our iourney wherby we returne againe to almighty God For the Apostle sayth by hope we are made safe and that hope which is seene is no hope It is hope therefore wherein our saluation consisteth which hope as a cheine cast down from heauen draweth oure soules that holde faste by it vp to heauen and deliuering them from earthly greeues maketh them to forget and contemne thys present life But if a man hauing his minde hollye set and fyxâ—d vpon sinne and worldlye cares let slip out of his hand the ancre of hope he must nedes fall into the pit and in the botome of all euils be drowned and slayne which when our enemy perceiueth and seeth vs abhorre the multitude of our sinnes and to be afraide wyth the biting of our gilty conscience streightway he coÌ„meth nere and doth suggest the thoughts of dispayre making vs heauier then any sand or lead which thoughtes if we receiue and agre vnto by and by letting go the holde of our saluation we must nedes by the very weight of them be drowned in the botome of al mischief contemning the coÌ„maundementes of a meeke and good Lord obeying the wil of a cruel and fierse tyrant and enemy to our saluation For to coÌ„uersion and penaunce desperation is vtter enemye which if it once rest and dwel in a mans minde haue he neuer so earnest an
After that they had walked and profited thus muche in the fayth they did commyt suche a synne that was able to alienate theym cleane from Christ whereof the apostle spake Beholde I Paule saie vnto you if you vse circumcision Christ will profite you nothing And againe you that be iustified by the lawe be fallen from grace Yet after these decayes of faythe after so greate falles he calleth them backe againe and with motherlye affection dothe cheryshe them sayinge Mine owne litle children whome I labour to bring forth againe as a mother doth of her child vnborne whiles that Christe be formed in you What other thinge is taughte by these but that it is possible that Christe maye bee formed and dwell in hym agayn by penaunce that hath fallen from Christ by extremitie of sinne before Almyghty GOD wylleth not the deathe of a sinner but that hee conuerte and lyue Lette vs therefore be conuerted and lette vs yeld our selues to the accomplishinge of Gods wyll For so longe as wee bee in this life how greate synnes so euer we commit it is possible to wasshe theym all awaye by penaunce but when wee shalbe taken out of thys worlde there although wee repent vs for wee shall repent very muche yet we shal haue no profyte of our repentaunce And althoughe there be gnashinge of teeth yowlynge and wepynge althoughe wee praye and crye out wyth innumerable obsecrations no man wyll heare vs no man wyll succour vs no not so much as with his fyngers end powre a litle water vpon our tonge that burneth in the flambe but wee shall heare that the ryche man hearde of Abraham that a greate wast distaunce is putte betwene vs and you so that none from thence maye come hyther nor from vs to you Lette vs therfore good brethren caste vp oure eyes to oure Lorde Iesu Chryste and lette vs lyke good and profytable seruauntes seeke hym and not dyspayre so longe as wee enioye thys lyfe by penaunce to obteyne pardone for oure synnes onelye in hell as I sayed the medycynes of penaunce wyll profyte nothing but in this lyfe althoughe it bee in the laste crooked age and in the extremitie of synne yet beleue me it wyll cure vs and bringe vs to perfyte healthe For thys cause the deuyll moueth and dothe all that he can to bringe desperation into oure mindes He knoweth full well that yf a manne doe penaunce but a lytle space be it neuer so shorte yet hys conuersion shall not bee vnfruytfull Onelye lette vs nowe begynne to dooe better Euer the beginning semeth hardest At the first steppe the waye of vertue seemeth to be harde and not able to bee commed vnto For so is the nature of all thynges all labour seemeth painefull so long as it is weyed onelye in the consideratyon of a mannes mynde But when we come to the experience of the thinge and beginne to goe throughe a lytle of the laboure than is all the feare of the gryefe dryuen cleane awaye The successe of the woorke bryngeth swetenesse and the encrease of vertue newe repayred bryngeth gladnesse to oure myndes and by and by maketh vs stronger when the hope of saluation begynneth to seme nyghe at hande For that cause the deuyll tooke Iudas oute of thys lyfe least knowynge that there was a waye to turne to saluation he mighte by penaunce refourme hys fall Therefore lette vs nowe enter the iourneye of lyfe let vs returne to the heauenlye citie wherein we be elected and appoynted as free citizens The gates of this citie desperation hath shutte but hope shall open theym and sure confydence shall make the entree large and brode When the soule begynneth to despayre of saluation it regardeth not then after what sorte or into what vice it caste it selfe it feareth to dooe or to speake nothinge that maye be contrarye to her saluation And as we see often in theim that bee madde when they haue once loste the staye of theyr ryghte mynde then they feare nothynge nor bee ashamed of nothinge but are bolde to speake and doe whatsoeuer they liste thoughe they shoulde fall into the fyre or into a depe pyt they stick not nor pull not back theyr foote euen so they that be taken with desperation are made intollerable and runne throughe the wayes of iniquitie neither shame nor feare letteth theym neyther presente miserye dothe stoppe them nor payne to come dothe affraye them onelye deathe whiche they can not auoyde endeth the execucyon of theyr malice Wherefore I moste entierlye beseche you yf there bee anye here that dispayre or bee in doubte to attayne mercye and forgeuenesse to take agayne the swete yocke of oure sauiour Iesus Christ and his light burdē and not to suffer so greate a treasure of Gods former giftes and graces vtterly to peryshe It will perishe yf we continue in synne prouokyng GOD more and more with our noughty dedes Lette vs aryse therefore nowe wythoute delaye and beleue me oure aduersary wyll flye awaye our boldenesse shall make hym affrayde the more fyerce wee bee the more fearefull wyll hee bee and GOD wyll be presente and bothe diminyshe the conscyence of oure synnes and vndermyne hys mighte and strength So shall we faythfullye serue hym here and reigne with him eternally in the next world throughe Christe our Lorde to whom be all glorye for euer Amen ¶ Againste presumption of mercye Ser. xvi LYke as penaunce is the mother of mercye and a vertue most agreable to the wyll of GOD euen so good people an vnpenitente harte is an enemye of mercye and moste repugnaunte to the fountayne of al goodnes and suche a vyce as onely can neuer atteyne forgeuenesse at Gods hande who daylye throughe hys vnspeakeable mercye prouoketh synners to penaunce whome obstynate synners delaiynge their conuersion doe prouoke to anger Manye there bee that purpose to continue styll in theyr synnes vpon hope of remission and forgeuenesse at the laste ende or in theyr olde age abusynge Goddes goodnes and contemninge hys iustice These men gooe frome euyll to worse and abuse the precious treasure of tyme by their continuaunce in synne whiche GOD graunteth to man as a specyall remedye againste sinne From this mooste detestable vyce the consideration of Goddes inestimable and infinite benefites should withdrawe vs leste our vnkindnesse dooe appeare whyche stoppeth the wayes of grace and suffreth remission to haue no entrye into our soules GOD the father hath so loued vs that to redeme vs his seruauntes he hathe not spared his onely begotten sonne God the sonne hathe so loued vs that to make vs his seruauntes he hath redemed vs not with corruptyble golde or syluer but wyth hys owne precious bloude whyche he hathe shedde forth aboundauntlye They both haue sent and geuen vnto vs theyr holy spirite God the holy ghoste who hathe endued vs wyth heauenlye and marueylous giftes by whom we haue strengthe of good lyfe lyghte of true knowledge and assuraunce that wee shall
doer for suche sorowe is not true contrition because it proceadeth not from faith which is the foundation of penaunce whyche no man can do except GOD with hys grace preuent hym and freelye by hys mercye conuerte him nor yet onely procedeth from feare of punishement eyther temporall or eternall for that declareth that the sinner dothe not nor woulde not forsake his sinne if he knewe that he myghte continue in the same styll wythoute anye payne or punishemente but it proceadeth from the loue of GOD whose maiestye wee haue offended and therefore are angry with our selues and hate that oure noughtye sinne wherwith we did offend had rather suffer any paine be it neuer so greate than to offende him againe This is the true sorow of Contrition whiche is taken for our sinnes principally for this respect that we haue offended our most merciful father whiche contrition he wyll neuer despise but receiue to mercye all those that with so pure an harte doe turne to him Blessed Saincte Peter in the repentaunce that hee tooke for hys synne left an example howe we might haue true Contrition whiche is to dooe as he dydde For hee was verye sorye and wepte bytterlye for hys offence alone by him selfe And yet he did not so for any bodely hurt that he had for denyinge of hys master our sauior Christ nor for any losse that he had of worldlye goodes nor for any rebuke that was geuen hym for hys denyall nor yet for anye feare that the Iewes woulde haue put hym to shame because he had denyed his maister for he knewe they woulde neyther hurte hym nor blame him but rather fauoure him for it But these thynges caused him to be sory and to wepe for his sinne First he did remember and consider the great perfection holynes and goodnes of his maister and howe he was the verye sonne of almighty God and also he remembred how he had taken him and made him his disciple and howe great fauour singuler kindnesse he had shewed him for the which he considered how feruentlye he loued Christe and how greatly he was bounden so to doe And than he remembred the promyse he hadde made vnto him and how vnfaithful he was in breaking that promise and vnkind in denyinge and forsakinge his mayster And thus the remembringe and consideringe of these thynges caused Sayncte Peter to bee contryte and to wepe for hys synne and to wyshe that he had not denied Christ and further to wyll that he woulde neuer offende agayne nor breake hys promyse anye more but euer keepe and fulfyll iustelye all that euer his maister our Sauyoure Chryste didde commaunde hym to do And so Sainte Peter dyd After this maner shoulde we consider our sinnes and be sory contrite for them Surely if we sinners did call diligently to our remēbraunce the gret goodnes of our sauior Christ euer shewed vnto vs as how he redemed vs with his moste precious bloud and painefull deathe and hathe chosen vs to his disciples and made vs inherytours vnto heauen and howe mercyfull and gratious he is alwayes vnto vs and howe holye iust reasonable laudable and howe easye a lawe he hath geuen vs and than consider further particularly and more in specyall hys goodnesse and that he hathe done and doth dayly for vs we shoulde than see that wee ought to loue laude and honour him aboue all creatures and fulfyll hys commaundementes whyche wee haue vowed and promysed to dooe And than yf we did consyder the vylenesse and noughtinesse of our sinnes and howe muche we did againste naturall reason and honestie in doynge of them and howe greatlye we dyd offende God in presuminge to doe so euill in his presence and fighte againste his lawe and in breakinge our solemne promisse of kepinge his commaundementes and than if wee dyd consider that in doinge of our sinnes we did not regarde his gracious goodnes and fauour nor feare his power and most dreadfull punishement if we did well consider these thinges were fullye perswaded of Goddes mercye whiche he is readye to shewe to all that vnfeynedlye wyll forsake theyr former noughtye wayes and turne to hym wee shoulde than take this contrition and see that wee oughte to be more sorye for oure synnes than Saynt Peter ought to haue bene for hys For oure Sauioure Chryste hadde shewed vs more kyndenesse and hadde doone more for vs than he hadde done for Saincte Peter at that tyme. For he dyed afterwarde for oure sakes and redemed vs and delyuered vs oute of the handes of the Deuyll And againe our sinnes bee moo and wee haue oftener broken oure promyse than Sayncte Peter didde for hee brake it but once and that was for feare and wee haue synned often tymes wythoute anye feare or compulsion but rather wyllynglye yea and dyuers tymes wee haue desyred to synne and studyed howe and where wee myghte fullfyll our vngracious lustes and desyres And thus ye maye see that we oughte to be more contryte and sorye for oure offences than Sayncte Peter oughte to haue bene for his By thys example ye maye knowe for what cause and by what meane ye maye haue contrition And surelye the synner that dothe well weye and consyder this that I haue spoken shall be sorye that euer he synned and didde againste the wyll and commaundemente of oure Sauioure Chryste whiche is so good and gratious and he shal wil that hee hadde neuer offended and hee shall hate synne and purpose and atende to lyue well and to make amendes and restytutyon of that he hathe wrongfullye taken or done and shall humble hymselfe by knowledginge and confessynge hys faultes and submytte hymselfe hollye to the correctyon and dyscyplyne of GOD and hys holye Churche not doubtynge but that hee shalbe receyued to grace and mercy and remission of all his sinnes Furthermore it is to be noted that the sorow and repentaunce whiche a theefe taketh for hys thefte whan hee shall suffer deathe for it and the repentaunce that a myslyuynge manne or woman taketh for their mislyuinge when they shal bee brought to any open shame or shal gette anye painefull dysease thereby is not that true Contrition that wee speake of nor yet any other lyke sorowe that men maye haue and take for theyr offences in other lyke cases Because such synners and offendours bee not sorye for that they didde againste Gods lawe and offende him but they bee sorye for the deathe or shame or other pain which they shal suffer for their noughtye liuinge Yet notwithstandinge these other paynes whereunto they come by order of lawe they maye also bee sorye for their synnes specyallye and mooste principallye because they didde offende GOD in despysinge him in doynge their synnes more thanne for anye shame or payne that they shall suffer here for theym and yf they so dooe hauynge the mynde and wyll to synne no more but to make restitutyon and to confesse and make satisfactyon for the same than they haue
dyuers kyndes of medycines and knowyng that thou arte not able to bye them all yet bye me one or twoo of the best of them and least woorthe and the rest I shall fynde of myne owne coste freely euen so almightye God saythe to vs. Geue me thy confession and the teares of penaunce and the reste shall I fynde of my gentlenesse and free gyfte God geueth mercye and healthe and the sinner geueth the confession of hys synnes whyche was geuen him before to geue A small thynge but yet that he is able to geue as Dauid sayde I knowledge and confesse myne iniquitie But on the other syde Howe manye synners bee there that lyue carelesse that robbe and steale and wyll not vnderstande that oppresse the wyddowes and fatherles that cyrcumuente the symple and lyue other wayes wretchedlye and yet will not recognyse and see the destruction and mischiefe that hangeth ouer theyr heades and in the meane tyme doo that euyll they lyke wyth boldenesse neyther mournynge nor weepynge nor confessynge theyr faultes Howe canne these menne bee saued not acknowledgynge theyr synnes nor hauynge the iudgement of GOD before theyr eyes Yet blessed Dauid made playne confession sayinge for I knowledge my synne and it is alwayes in my sighte He forgatte it not althoughe it was forgeuen but hadde the adulterye and murther whych he committed painted in his conscience as in an Image and euerye daye he sawe the corruption of it and therefore sayde my sinne is alwaies in my sight Lorde I see it do not thou consider it I wryte it in my conscience Lorde put thou it out Thys is it that Esaias sayde If thou remember it God wyll forgette it if thou forgette it God wyll remember it for God saythe of hymselfe I am he that blotteth oute thyne iniquitie but be thou alwayes myndefull of it Why woulde GOD haue a manne alwayes to remember hys synne That hys mercye shoulde bee to the synner more thankefull and that he shoulde perceyue the better what God hathe forgeuen him He that alwayes remembreth the heape of hys synnes shal also remember the greatnes of Goddes mercyfull benefites Suche were the holye men in olde tyme they dydde not cal to theyr remembraunce theyr vertues but theyr synnes and dydde not as menne doo nowe forgette theyr synnes beynge desyrous to hyde theym and keepe them close and shewe foorthe to all menne theyr good dedes yf they haue done anye and boaste them selues of them But if thou haste done anye good keepe it secrete that thy Lord may see it and prayse thee for it For if thou boast thy self of any good dede thou haste receyued glorye of men If thou hast done euyll remember it that GOD myghte forgette it yf thou shall tell thy faultes thou haste made theym lesse but yf GOD shall tell theym and laye theym to thy charge hee shall encrease theym If thou bee ashamed to tell thy synnes to thy neyghboure then tell them daylye inwardlye in thy harte I doo not bydde thee tell them to thy neyghboure and fellowe seruaunt to the intent he shoulde vpbrayd thee with them and vtter theym agayne to thy confusion but tell theym to thy Lorde GOD that shall not vpbrayde thee wyth theym but heale them and take them cleane away Not for that GOD dothe not knowe theym seynge he knoweth all thing and was present when thou dyddest theym and knewe theym before they were done but for that hee woulde haue thee to knowe theym and by confessynge of theym to recognyse the greatnesse of Goddes mercye in pardonynge of them and so alwayes afterwarde warelye to auoide them and humblye to thanke hym Thys medycine is neyther costlye nor greeuous and yet restoreth a man parfitelye to hys former health For he that would haue his dysease healed and be brought into healthe let him put out of mynde all worldlye cares and wyth repentaunce go to GOD the Phisician and before hym poure foorthe hys warme teares and with muche diligence confesse hys synnes agaynst hymselfe and brynging stedfaste faythe wyth him let him truste and put his confidence in the arte and connyng of the Phisician what coste or griefe dothe thys merciefull Phisician requyre of vs Hee requyreth Contrition of harte compunction of minde confession of oure fall carefull and humble continuaunce and hee doth not onelye heale oure diseases but maketh vs rightwise men which were loden with sinne before What great mercy and excellent goodnes is thys when he that offended confesseth hys faulte and asketh forgeuenes is by and by pardoned and made ryghtwyse And for playne declaration hereof heare the Prophetes wordes Tell thou thyne iniquitie firste that thou mayest be iustified He sayth not onelye Tell thine iniquities but tell them first that is to saye tary not tyll they be layde to thy charge and thou reproued for them but preuent thou thyne accusoure and haue the first woorde and so thyne accusour shall be domme See the excellent mercye of this Iudge If a man shoulde doo so in worldlye iudgementes and should confesse before he were accused were the Iudge neuer so pytyfull yet he should haue sentence of deathe but suche is the clemencye of our mercyfull Iudge and the Phisitian of our soules that if we preuent our aduersarie the deuyll whiche at the last daye shall stande before oure face and in thys present life before iudgement fall to confession and preuenting all other be our owne accusours we shall prouoke oure Iudge to so great mercye that he wyll graunt vs not onelye to be deliuered from oure synnes but also to be accoumpted in the nomber of iust men For if Lamech which had no lawe wherevpon he mighte learne nor hearde no Prophet nor hadde no other admonition but euen by the iudgement which was geuen to him in nature beyng priuye to his noughtie murder confessed openlye agaynste him selfe that he hadde done and condempned him selfe what excuse can we haue that with all diligence wyll not shew our sores to the intent we might haue them parfitelye cured For there is no greater enemye to a mans synne than a mans own proper condempnation and confession of his synne ioyned wyth repentaunce and teares Whereof we may take an example of the theefe that was crucified with oure Sauiour Christe Whyche when he was suffering for hys owne crimes tooke no care of himselfe but opened hys sinnes to Christe For as his synnes didde make hym foule and vile so the confession of them opened Paradise to hym For no doubte of it if hee hadde confessed hys synnes here he shoulde haue beene compelled to haue confessed thē there where more payne and more shame shoulde haue followed And yet the shame if it bee well and truelye considered oughte rather to bee in the dooynge than in the confession of oure synnes for it is no shame to confesse to GOD but rather vertue and rightwysenesse for yf it were not vertue GOD woulde neuer haue promysed a