was aswel accepted as though he had died for gods cause be holde howe muche the synners short confession dyd auauntage him But we pristes would to god we were good preistes shoulde so diligently and with such mode ratiō watch to fasten y◠word of feare of contrition in the heartes of synners that we feare them not from confessiō and so to opē they re heartes that they not her shut vp nor cloose theyr mouthes from the same Nor we should not absolue the penitent excepte we sawe and perceaued that he were confeste For the beleife of the hearte iustyfyeth the confession of the mouth maketh a manne saufe And therefore he that hathe the worde of confessyon in hys mouth and not in his heart is other craftye or ells false And he that hathe it in hys heart and not in his mouth is other prowde or fearefull Therefore it behouethe preistes to bee suche as doo knowe what maner of medycine and howe muche therof they should minister to euerye sycke manne The Lorde which lyueth and reygnethe for euer being hys ayde and comforte Amen ¶ Of Penaunce Ser. viii I Praye you my dearely beloued brethren that if anye of you after the course and frailenesse of mā be ouerthrowen through the subtill craftines of Satā or inwrappedī dedelye synne ▪ and hath as sayeth the Apostle destroied in him selfe the temple of god I pray him that he despere not of the mercy of God but that he arise vp quicklye from his iniquitie and sinne lest that by the cōtinuaunce custom therof he drowne him selfe in hys owne ruine for he shal not be odious nor abhominable vnto god that hath done committed sinne but he that doth reste and contynue in synne And because no man shoulde mistrust the mercy of god the Lorde by his prophete dothe comforte vs saying I desire not the death of anye synner but that he shuld returne frō sinne and lyue And agayne Whensoeuer the wicked synner shal returne from his wickednes yt shall not hynder nor hurte hym But thys his greate mercy doth then profite vs whē we slacke not to returne vnto him nor ioyne nor accumulate synne vpon sinne Furthermore we may knowe the woundes and fractures of y◠body by the woūdes and fracturs of the soule For yf a mans legge or hand be once broken it is wont to be hardely brought and restored to hys olde vse agayne but yet if they breake twise or thrise or oftener in one place your charitie maye easely vnderstand and perceaue wyth what dolor and payne suche woundes and fractures are healed agayne and yet after longe payne torment scarcely they can be restored and brought to theyr former and olde estate And lyke reason is thought to be in the fractures and wondes of the soule ▪ for yf a man do commit sinne once or twyse and without any dissimulation doth fly vnto the remedy of penance he shal without any let and per aduenture without any shāe recouer his helth again But if synne beginne to be ioined to sinne and that the woun des of the soule throughe the clokyng and defending of iniquitie do rather putrify thē by confession and penance do heale and amende it is to be fearde lest the sayinge of the Apostle be verified in hym Dost thou not knowe that the kindnes of god doth lead the to repentaunce but thou after thine hard heart that cannot rēpente dost hepe together the treasure of wrath agaynst the day of vengeaūce and reuelation of the tru iudgement of GOD. But perchaunce some one man maye think that he hath so greuouslye offended that now he cānot merite to haue and to obtayne the mercy of God But God forbid that anye sinner should thinke soo O thou mā that doth consider and waye the multitude of thy synnes why in like maner doste thou not consider the great power of the celestial phisition And considering that God of hys mere goodnes wyl haue mercy vpon vs and that by hys myghtye power he maye be mercifull vnto vs. He doe the cloose vp the gate of hys dyuyne mercy agaynst him selfe that doth beleue that GOD wyl not or that he can not be merciful vnto him or that mistrusteth him to be good omnipotent And therfore let no man nother after a hundred yet a thousand sinnes and crimes committed despere of Gods mercy but make al the haste he can that God with oute any stoppe or let may be merciful vnto him lest that ▪ he perchaunce do so accustome him self to sinne that though he would he can not be delyuered from the snares craftye deceytes of the deuyl Dauid the whiche was both by the ayde and gyfte of God a kynge and a Prophete was so preuented that he committed not onely adultery but also murder and yet he reserued not him selfe nor protracted nor taried not to do penaunce in his old age ▪ but by and by lyinge in a shurte of heare and ouer sprinckled with asshes did sorowfull greate penaunce and fulfylled that he sayde in his Psalmes I wyll wasshe and water my couche euery night with my teares And agayne I dyd eate asshes as bread and watered my brinke with teares And because that with mortiferous vncarefulnes he dyd not delaye to do frutefull penaūce he immediatly so stird vp and reuoked the mercy of God that alonely he lost not his kingdome but also deserued to receaue and to haue y◠gift of the holy cōt̄orter But peraduenture there be yet the wil say I am ocupied in warfare or I haue a wyfe howe can I then do penaunce As though that I when I coūsel you to do penaunce wold say that ye shulde rather go aboute to plucke out the heares of your heades then that ye should leaue youre synnes wretchednes or vnthrede youre gownes then to refuse your euyll conuersation maners But let him whiche goeth about by such dissimulation more to deceaue then to excuse hym selfe take hede marke that nether the honor of his kingdome nor yet the dignitie of his apparel could refrayne or let kynge Dauyd from doing of penaunce Also the sacrilegius kyng Achab of whome Scrypture sayth that there was neuer none suche solde to do eutil against God after that Jezebell his wife had depraued him had made him abhominable in the sight of God Naboth being stoned to deth because he wold not yeld vp his vine yard yet after that the Prophet Heli had spoken vnto him he put on a shyrte of heare bowed downe his heade vnto god did penaunce Where vpon god said vnto Heli hast thou not seene how that Achab hath humiliated him selfe vn to me Forasmuch as he saith the lorde hath buxomed and bowde him selfe vnto me for my sake I wil not as long as he shal liue punyshe nor trouble the people Now consider good brethren that although this Achab was sacrilegius naughtes yet he prolonged not the
vi Ser. HOly scripture doth often times exhorte vs to fiye to the remedye and medecin of confessioÌ„ not that because that God hath anye nede of our confession vnto whome all that we thinke speake or do is cleare and at hand but because we can not be otherwise saued except that we being penitente do penitently confesse that we negligentelye haue coÌ„mitted Sathan shal not accuse him agayne at domes daye that dothe here of his sinful dedes and vngodly life accuse him selfe so that he be confest and penitently doth leaue and forsake them renueth them not agayne Confesse your sinnes say the S. James one to another and praye one for another yâ— ye may be saued And the Apostle Paule sayth Confession with the mouth is to oure saluation And Salomon sayeth thus of the confession of sinnes he that dothe hyde and cloke hys synnes shall so rowe but he that dothe confesse his faults and forsaketh them shall obteine mercy It is a ryght good medecyne of saluation not to renew our olde mâ—dedes nor to refresh the skarres of our old woundes For S. Ihon sayeth yf we confesse our synnes God is faithful and iust to forgeue vs and to clense vs from all iniquitie Dauid sayeth lyke wyse I sayd that I wold coÌ„fesse mine iniquitie and vnrighte wisenesse agaynste myself and thou diddest remitte the wickednes of my synne Lette the synner confesse his sinnes whilest he lyueth for hereafter is no frutefull confession nor no penaunce that shal profyte to saluation Se nowe is the time of healthe nowe is the acceptable time nowe is the tyme of remission for those that are penytente For why after deathe shal be the tyme of punysshement for those that were negligente to confesse them of theyr iniquities All wickyd and sinneful personnes haue bitter penaunce in paine and torment but yet it doth profyte them nothinge vnto remission for theyr conscience doth wryng them to the encrease and augmentation of the paine that they do suffer They myghte by coniÌ„ession haue escaped the bitternes of theyr tormentes and payne but they dyd not regarde it And therfore as they are outwardly troubled with fire so they are inwardly vexed with the remorse of conscieÌ„ce How caÌ„surgion heale the would the which the pacieÌ„t is ashamed to shewe God dothe desyre our confession that there by he might haue a ful and a perfect knowledge of our misde des He that is ashamed to di close and to confesse hys sinnes shall haue God both his iudge and hys punysher A man shall do best to iudg him selfe in this worlde leste that God here after iudge him to perpetuall payne and tormeÌ„t Euerye sinfull man ought to haue double sorowe in penaunce fyrste that throughe his negligeÌ„ce he did no good and agayne that throughe a certayne boldnes he committed that thing which was euyll That he shuld not haue done he did that he shuld haue done he did not Confession dothe iustifie confession doth geue remission of sinne Al hope of forgeuenes doth rest in confession confession is a worke of mercy the verye health of those that be sicke and wyth penaunce our onely help and comfort whose land praise the Lord doth declare in the gospel saying Do penaunce for why the kingdom of god doth drawe â—yghe And S. Ihon the baâ—tiste dothe saye Do ye worthy workes of penaunce Worthye workes of penaunce are to be wayle the sinnes that are past and to renewe them no more As it is written lâ—ke thou adde nor heape not sinne to sinne And our Lorde by the Prophete Esaias doth saye Washe ye and be cleane He is wasshed cleane that doth bewail that is past approcheth no more vnto them He is wasshed not cleane that doth lament his misdedes and afterward renueth that he lameÌ„ted Of these menne S Peter doth speake most terribly sayinge A dogge returning to his vomite O my child sayth holy scripture hast thou coÌ„mitted sinne do no more so but pray that the old maye be forgeueÌ„ thee True penaunce is not iudged by the nuÌ„ber of yeres but by the bitternes and heuines of the mynd S Peter by and by obteyned of God the forgeuenes of his synnes because he lamented most bitterlye that he had thryse denied hym And notwithstanding a mans penauÌ„ce be but shorte yet if it be done with the inward bitternes of the mind God the righteous iudg coÌ„sidering the secretnes of maÌ„s heart will not despise it For god doth not so much require the continuaunce of time as he doeth ponder the will and the sincere mind of him that repenteth doeth penaunce For he that with al his heart minde doth trust in Christ although he departe and dye with much sinne yet his faith shall lyue for euer as GOD in hys holye Gospell doethe saye I am the resurrectyon and lyfe whosoeuer beleueth on me thoughe he were deade yet shall he lyue and whosoeuer lyuethe and beleueth on me shall neuer dye He doth speake of yâ— death of the soule the which shal happen and chaunce vnto man through the infirmities and fraylnes of synne God of his nature is mercyful and ready to saue al those by mercye the whiche he can not fynde to saue by iustyce He woulde that euerye man shulde be saued and that no man shuld peryshe saying by the Prophere that whansoeuer a synner dothe conuerte hym selfe that he shall lyue not dye And notwithstandyng we are all wicked synners yet yf we turne to penaunce let vs not doute but that throughe the mercye of God we shall obtayne the remission of al out iniquities sinnes The mercy of GOD doth helpe and succour those that in this world be peniteÌ„t do penaunce For penauÌ„ce in the worlde that is to come where euery man shal geue an accouÌ„ts of his owne workes dothe not preuayle Penaunce must be done in this worlde for after our death is none amendemente ¶ Of auriculare confession vii Ser. MEn are wont to saye moste dearely beloued brethren that God knoweth al thinges and that with god there is nether time past nor tyme to come for he seeth al thyng and pondereth all thinge all thinges are bare open vnto God Why will God then say they that we shulde coÌ„fesse our sinnes to man were it not better not to manifeste and disclose such euyl dedes then to open them abroade for who is he that wold glad lye saye I haue trespassed aboue al other And yf I shuld shewe all thing vnto manne I shuld be estemed the worst of all other many throughe mine example wuld do much euil Why should a man then coÌ„fesse hymself to any other O thou man docite thou not know that we ar al sinuers for if we say that we be with oute synne we deceaue oure selues and the trueth is not in vs. We do al sinne we are all borne in synne we
are all drowned in synne yea the chylde to whiche is but one daye olde Wherfore then do we feare to be confessed And yet we muste nedes be confessed vnto God for he is good and gratious and his mercy endureth foreuer God wold that we shuld be confest nor that neyther because he knoweth not our misdedes and fautes but because the deuill shuld heare and know that we are confessed and sorye for our iniquities For after that we haue once wept and be truelye confessed he hathe not where withall he maye any more accuse vs. Marcke and see then good brethren Sathan wold that we shulde kepe scylence and holde oure peace And God woulde we shoulde be cōfest vnto whome shoulde we sonest obeye Uerelye vnto God the whiche dothe euermore commaunde that good is Nor it is not sufficiente the we abstaine from euil except we do sorowfully confesse the euyl that we haue done Nor it is not ynoughe to be confest to god onelye but in lyke maner we must confesse oure synnes and tresspaces to mā Therefore thou shalt not lynger to confesse thy selfe and retourne vnto GOD. Nor thou shalte not differ it from time to time For whye the anger of God shal come sodēly and destroy the. O my brethren that haue slepte hytherto awake and retourne vnto your Lorde GOD with all your heartes with fastyng◠wepinge and waylyng And inasmuche as he seyth with all youre hartes the propher doth teache vs that the foutayne of penaunce is in the hearte and that wepinge is referde vnto the eye sobbing vnto the mouth and fasting◠vnto the whole bodye O ma linger not to returne againe vnto the Lorde thy God examen thy conseience Lok◠vpon the secrets of thi heart and consider or euer thou go to confessyon that thy herte hath synned desiring and couetinge the thinge that was naughtes thy eyes in beholdyng of vanyties thy mouth by speakynge the thinge that was false thy eares through hearyng of lyes thy handes with smityng and cōmitting of murder if not in very dede yet peraduēture in wil. Who can excuse him selse our fete also are very quycke spedye to euill Therfore as ye haue geuen your membērs seruaūtes to vnclennes and iniquitie from iniquitie to iniquite euen so nowe geue your mem bers seruauntes vnto ryghttuousnes that ye may be sāctifyed And first let the hert be penitente and sorowfull for all suche vngodlye thynges as it hath at any tyme thought vpon or desired lette the eye wepe lette the mouthe praye coutinuallye lette the eare heare the worde of god let the hands geue and be doing of charitable and almose dedes receaue the poore pylgrime fede the sicke and hongri and cloth the naked lette youre fete be goinge to the churche youre knees labor to bowe downe vnto god for as ther was no member but that throughe synne hath displeasyd god so let ther be no membre without sufferaūce of semblabe and lyke payne for god hath geuen vs oure mēbers to serue him withall and not to serue the world But alas my brethren the citezens of heauen and gods familiare frendes are made the seruauntes of the world embrasyng leanyng a grete deale more to earthly things then to eternal to theyr own substaunce then to them selues But good brethren ye shulde not do so for why the time is at hand and it doeth threten vs Ryse ye vp therefore that do eate the bread of heauines Let vs haste vs to the churche and with sorowfull teares confesse oure synnes But first this order must be takē and kept We or euer we go to cōfessiō must think vpon our synnes and trespasses and in opening of thē so confesse to god and to his minister the prieste the maner circumstaunces of them that we maye departe from theyr fete not burdened but exone rated lightened And good brethren looke ye prolongue not the time to confesse your sinnes for he that doeth prolongne or procrastinate the time vnto the last day of lent or of his life to cōfesse his misdedes ▪ he geueth good euydence that he doth it not willyngly nor gratiouslye nor with a pure hart but against his will Marke and cōsider howe such constrayned and vnwillynge seruyce doth please ether god or mā And therfore let vs not delay frō daye to day to confesse and to opē the secretes of oure heartes for God hath promysed forgeuenes to those that are penitent and not to those that delaye theyr confession or penaunce vntyl to morow therfore let vs not prolonge nor delaye our confession But yet whē thou man or womā goest to confession loke thou laughe not nor that thou be gorgeouslye nor wel apparelled nor that thou begin not to vtter and shew fables but that with al humilitie and to kens of repentaunce ye do cōfesse your synnes one to another And I praye the not to leare to be confest But how shal I confesse this and that O thou man as ofte as thou dost feele and perceaue that doubte not but that it is the very temptation of the deuil the whiche desireth so to inwrape intangle thee that thou beynge alredy in sinne mighste do without any gret temptation that shuld please him And therefore my brethren feare ye not to confesse youre synnes for I knowe that thyng lesse the whiche I knowe by confession then that whiche I knowe not Why do ye then feare to confess your sinnes he is a wretched sinner as ye are and perchaunce a more wretched sinner then ye are that dothe here your confession He is a manne he differeth nothing from you he is but as ye are Why dost thou then thou sinfull man feare to confesse the to a synner Choose what ye wyll but yf ye lurke vnconfessed ye shal be condemned withoute confession GOD doeth require confession to acquite and deliuer him that is humble and to condemne him eternallye that is prowde Be confeste my brethrē and delaye it not haste you to come to the holy haruest of confession for cōfession is the helth of the soule the destroier of vyce the restorer of vertue the victor ouercomer of fendes ▪ the feare of hell the obstacle of satan the cote and garment of aungels the hope of the churche the helth the gyde the light the esperaunce and hope of al faythfull people O wonderful and holy confessiō thou dost close vp the mouth of hel and openest heauen gates O confession without the the iust mā is estemed vnthankfull and the synner shal be reputed as deade O the lyfe of al iuste men the glorye of all sinners Thou art onely necessary for synners and yet he that wyl be estemed iust muste oftentimes visit the. Finally there shal nothing remayne in iudgement that was auoyded disclosed by confession Clene and pure confession is so pondered and wayde and God doth set so muche and suche store thereby that the theues confession hanging vpon the crosse
penaunce do not helpe what shall become of thys manne Or what shal be hys iudgement in tyme to come that in thys worlde was not worthy to receaue the benediction and to be blessed with his spouse And note thys my brethren yf they which haue no wyues throughe kepyng of concubines or medling with other mens wyues be in soo greate daunger what shall they most vnfortunates thinke of them selues that perchaunce haue wyues and yet commytte adulterye and throughe a certayne madnes do despere of the iudgement of GOD nor feare not the paynes of hell nor drsire not the eternall reward Uerely yf they were in true and perfecte fayth they wold beleue in God and feare the iudgement that is to come And this may wel be proued that all suche do beleue and truste more in man then they do in God for where they do see perceaue that men be there they do feare to committe adultery but to do it secretlye where God doth see it they feare not But yf they had neuer soo lytle a sparke of true fayth as they suffer not their seruauntes to trespas in their owne syght and presence so woulde they not presume to do and committe adulterye in the presence and syghte of the Lorde their God But of these speaketh the holy goost by the Prophet The vnwise man sayde in his hearte and mynde there is no God For thys is withoute peraduenture that he beleuethe not yâ— there is a God whych secretlye dothe those thynges in gods syghte and presence the which he feareth to do in the presence and sight of manne But that wrtche knowethe not that the face and anger of God is vpon al those that do euyll to destroye them for euermore But perchaunce some do saye thus howe can I that throughe my greate busynesse or by the kynges commaundement am absent from my wyfe so manye monethes or yeares kepe chastitie Unto thys I maye geue thys aunswere that he retourne home vnto hys wyfe But when I aunswere the merchaunt so he sayeth that yf he leaue of the feate of merchaundise he shal not be able to lyue The man of warre doth saye yf I departe from the hooste the kynges maiestie wyll be discontente wyth me But vnto these a manne may saye that yf he feare the kynge and vpon that occasyon retournethe not home to his owne wyfe he oughte soo to feare God that he touche nor coÌ„pany with none other mans for as the kynge maye put hym to death â–ª that returneth home from the hoost to hys wyfe without lycence so maye god punyshe hym perpetuallye that beynge farre from hys wyfe commytteth adulterye I praye you good brethren yf soo be that anye of you through your necessary busynes or by the kinges commaundemente be at some tymes farre from your wyues why shoulde ye not lyue so longe in chastitie for the loue of God and yâ— welth and saluation of your soules Doth thy busines the kinges commaundemente inforce the for so manye dayes not once to touche thy wyfe and the loue and precepte of God shall not perswade thee to touche none other mans but I woulde that all they that whiche for lucre sake onelye and ryches and at the kings commaundement do obserue and kepe these thynges and dyssemble to kepe them for Gods sake shoulde knowe that yf penaunce do not ayde and helpe them that they when they shal stande in iudgemeÌ„t before GOD can not escape froÌ„ hearing of heauye dolorous wordes for these wordes shal be sayde vnto them Gette you hence from me ye wycked and cursed people into eternall fyre And what a thynge is this that a â—olde champion goyng to battaile shall at some tymes peradueÌ„ture sleye no lesse then tenne of hys enemyes and committynge of adultery with some mayd taken in warfare doth murder his owne soule with the sworde of synne Consyder howe great an euyll it is that man should be more cruell to hym selfe murderynge hys owne soule throughe letcherye then to the bodyes of hys enimies by byctory Forsothe it is a dolorous and a lamentable thinge that he as I haue sayde who hathe victoriouslye ouerthrowen ten of hys enemyes shoulde be ouercome by a woman or that he which hath ouerthrowen so many of his enemies bodies should in hearte and soule be ouercome by a woman Surelye it is to greuous a thing that he whyche can not be ouercome with no weapon shoulde be subdued through bodely lust and pleasure or that swete and pleasaunte wordes shoulde ouerturne hym whome no hardnes could ouerturne or that he which disdayned to be the bondman of man shoulde me rite to be the bondemanne of synne when that it is a more vnworthye thynge to serue in minde then in bodye as it is wrytten for of whom soeuer a man be ouercome vnto the same is he in bondage Good brethren yf I shoulde not shewe you these thynges I should aunswere for youre selues at the daye of iudgemente But whosoeuer he be that is more desyrous to be greued or angrye wyth me then to amende hym selfe he can not now throughe ignoraunce excuse hym sayiuge â–ª that he was not monished of these thinges nor forbydden to do euyll nor prouoked by oft castigation and admoniti on vnto all suche thinges as should please God But I beleue that the mercy of god shall so inspire euerye neglygente person that they shall be muche more worthe and angrye with them selues theÌ„ with the preistes good medeeynes and admonytyons And as the sycke and weake persons doo require bodelye helth of the carnall phisition so shall they require and demauÌ„de soule helth of the spy rituall and goostlye Phisityon But I do hope and trust that throughe the mercye of God they shall soo studye to comforte chere vs by theyr good amendement that they shall come moste prosperouslye God willinge to the eternall rewarde and lyfe euerlastynge Amen ✚ Of the fire of purgatory howe it purgeth not mortall but veniall synnes WE haue herd my derely be loued brothreÌ„ the Apostle saying in the apostolicaliesson that no man caÌ„ laye anye other fundatioÌ„ then that which is laid which is Jesus christ if any maÌ„ bild on this fundatioÌ„ gold siluer preciusstones timber hay or stoble euerye maÌ„s worke shall apere For the daye of our lord shall declare it it shal be reueled shewed in fier And the fyre shal proue and try euery maÌ„s worke what it is yf any manes worke that he hath bylde vp on byde he shyll receaue are warde yf anye mans worke burne he shal suffer losse but he shal be safe him selfe neuertheles yet as it were thorow fyre Ther ar many that misse vnderstaÌ„dinge this lessoÌ„ are thrugh a certen false securitie deceuyd â–ª beleuinge that yf they bild vpoÌ„ the fundatioÌ„ of christ criminal mortal sinns that these sinnes maye be purgyd by this traÌ„sitory fire that afterwardes they shal come to perpetual eternal life But this
drinke wyne mesurably thou shalte be sober ▪ Item wine at the beginning was creatyd in ioyefulnes not in drunkennes Wyne so berly receaued and taken is the pleasure both of bodye soule but wine vnmesurably vsed and taken is the setting forthe of drunkennes the offentyon and hurte of wyse men and the febleshynge of mans force strengthe But whan we motion and make mentiō of these thinges these bybbers drunkardes paraduentute are angerye with all and do murmur agaynste vs But althoughe there be whiche are moued and angrye wythall yet God wyllynge there be that here and receaue this good counsell that shal through gods mercye be deliuered from thys horible wycked synne of ebryetye Yet suche as be moued with vs speakynge agaynste theyr familiare frende drunkennes shall heare thys one thing of vs that whosoeuer he be that penitentlye doeth not be wayle his ebrietie but continueth therein vntyll he die without doubte he shal be lost for euer For y◠holy goste seyng this by the holye Apostle cannot lye Nether drunkardes shal inherite the king dome of God And therefore it were better for them to be angrye and moued with thēselues thē with vs and so beynge they shall throughe the grace of God soone delyuer themselues from the fylthye and dyrty cannell of drunkennes And therefore whyles they haue time let them thorowe the helpe and ayde of God aryse with all hast and besechyng GOD with their hole heartes saye thus wyth the Prophet Plucke me out of this dyrt that I stycke not fast in it And thus And that the tempeste of the water doe not drowne me nor the depenes swalowe me For whosoeuer that drunkennes the verye pytte of hell ▪ doth once receaue and embrace dothe soo chalenge them that without penaunce and good amendement do ensue and folowe it shall neuer suffer them to returne from the obscurite and darkenes thereof vnto the lyght of charitie sobernes But aboue all other thinges we must vnderstand know that it is not one daye alone that maketh drunkards but the dayly renuinge and multiplying of cuppes our moste enemies rather than our frēdes ▪ adiurynge compelling vs vnto the same but after they haue once put it in vse custome the heate of drunkennes doth so kyndle inuade them that it inforsyth thē to be alwayes thrystye But he that dothe desyre to be deliuered from this vice euen as he aproched came to the darkenes and vice therof throughe the encrecement of drinke so by the diminition of the same he may by litle litle returne to the light and vertue of sobernes For yf he shuld with drawe at once hys excesse of drinkīg he euē with heuines whan he is most feruently athrist woulde crye out saye that he had rather be deade thā to forsake his customable drinking and drōkennes nothing cōsidering that it were farre more tollerable that the body shuld die than that the soule through ebrietie and excesse of drinke should peryshe for euer And therefore to auoide the sufferaunce paine of such hete and to be deliuered from such tormētes as he suffereth let hym as I haue said daily diminish somwhat of that excesse superfluitye vntil he become to a reasonable wayes custome of drinkynge For he that wyl as I haue sayd diminyshe and debate this thinge shal be delyuered of hys drōkennes nor shall no more suffer suche intollerable payne Now good brethren I declaring and she wyng you these thynges doe quite vnburden my selfe before God And whosoeuer he be that is inclyned to the exces of drinke despiseth to heare me or that at hys table will adiure compell men to drinke he shall at the daye of iudgement geue a rekenyng bothe for hym selfe and them And because there be certeine preistes the which shuld prohibit and forbydde suche thynges that enforce and compel men to drinke more than nedeth let them from henceforth begyn to correct and to amend themselues and soo to chastē other that they whan they shal appeare before god suffer not for theyr owne drunkennes and other menns to but that through their owne amendement and the correction of other they may merit to come to the eternal euer lastyng reward And of this I do desire you aboue al thinges yea adiure you by the feareful day of iudgement that ye as ofte as ye do bankette one another auoyde and flye as poyson that haynous and fylthy custome by the which ye other willingly or against youre wylles are wonte to drinke by great mesure with out mesure For thys vnhappy custome doth yet continu and remain of the custome vsage of Paganes And who soeuer he be that consenteth that thys custom of drinking quafting other at his own table or at anye other mans be vsed lette hym not doubte but that he doth sacrifice to y◠deuyl By the which bibbing and quafting the soule of mā doth not onelye peryshe but also the body is gretelye and much feblished wyth al. But I hope that God of hys tender mercy shall voucesafe soo to inspire you with grace that this most shameful and lamē table vice shal so abhorre you that you shall neuer suffer it to be vsed more but that all suche thynges as shoulde be spente in such drunken superfluitie shal be spent and go to the releyfe and refreshynge of the pore our Lord Chryste Jesu graunting the same the which dothe lyue and reigne with the father and the holy gost for euermore Amen ¶ Of sorcery witchcrafte Ser. xv IT is not knowen vnto you good brethren that I haue oftentimes prayed you and with al fatherlye solicitude admonyshe you y◠in no maner of wise ye shulde obserue kepe these sacrylegious customes of paganes But yet as farforthe as I do heare my admonition hathe profited some of you but very slenderly lytle But yet if I should not shew you these thinges at y◠day of iudgmēte I shuld geue but a slender an heuye rekenyng bothe for my selfe you But I excuse cleare my selfe before God when that oftentimes I do admonysh warne you that ye shuld not seke vpō these diuiners calkers nor question with thē of any cause or of any dysease Ye shall medie with no inchaunters for whosoeuer doth that euyl loseth his christianitie becūmeth a pagane and without he succur aide him selfe with almose dedes with hard longe penaunce he shal be lost for euer In like maner looke that ye take no hede to witchcraft And whē ye be in your iourney regard not the syngynge and chatte rynge of byrdes nor presume not vpon theyr songes to de nunce or shewe any deuelishe inchauntment or sorcery Yt shal not obserue nor marke vpon what daye ye go forthe of youre house nor when yt shal returne home againe For as scrypture dothe saye God made al the dayes The first day is made the
time to do penaunce but incontynently offerd vnto GOO the sacryfice of an huÌ„ble and of a coÌ„trite heart And if afterwards he hadde continued in his humylytye the mercye of GOD had neuer forsaken him Also kyng Manasses was so wycked as it is wrytten of hym that he replenished the whole citie of Hierusalem with al in iquitie yet after that he was taken put in prison he throgh greate penaunce and muche humilitie dyd so obtayne the grace and fauour of god that he merited to be numbred accepted amoÌ„g the frendes good louers of god And after that thesinneful Magdalene the which wasshed Christes fete with her teares wype them with her heare knewe that the heauenlye Phisition was come she went into Simons house vndesired she that before was bold prompt shameles vnto all vnthriftines was nowe more bold to be saued and therefore she deserued to heare that all her synnes were forgeuen her Nor this woman prolonged not to dâ— penaunce but why lest she might sinne she did so leue of to sinne that no necessirie but her owne voluntary will withdrue her from her misliuing We might find manye mo in holy scripture the which through doinge of penaunce after their infinite innumerable crymes prouoked and caused god to be mercifull and gratious Lord vnto them the which did not only returne to their first estate and condition but to a much better But forasmuch as it were a very longe thinge to speake of al these fowre whiche we haue recited spoken of al sufficient to know that the lorde the which forgaue Dauid after so great a sinne and the sacrilegius Kynge Achab and that after so innumerable iniquities reputed penitent Manasses to be his frende and forgaue the sinful Magdalen which did wash his fete with her teares and did wipe theÌ„ with her heare al her sinnes is ready not only to forgeue vs oure mysdedes and trespasses yf we returne vnto hym but also to geue vs eternall beatitude rest euerlasting Therfore mi good brethren let vs thynkyng vpon those thynges la boure with Gods helpe as much as we maye possible that no deadly sin crepe in amoÌ„ge vs but yf so be there be any that througe that deceytfulnes of the deuil are ouerthroweÌ„ or east into this euill let him or euer any such crimes by a coÌ„tynual custome do encrease seke for remedy and laboure wyth greate sorowfulnes of hearte to be reconsiled to wyn the fauour of almightye God againe Nor let him not be ashamed to do penaunce that was not ashamed to synne but stryue incontinently thorough godly operation to a mende him selfe that he may be knowen and accepted of the father amonge hys chyldren leste that he exclude hym from the eternall blysse and eiecte him from the heauenly banket and bouÌ„d both hand and foote caste him into the exterioure darkenes where is waylyng and gnasshyng of teth and that he reuoked and throughe the medecines of penaunce humilytie and coÌ„punction restored to hys olde estate and helthe agayne and adourned wyth the perylls of good workes maye meryte to heare these wordes O my good and faythfull seruaunt enter and come into the ioye of thy lord Amen ¶ Of almose dedes Ser. ix _ 〈◊〉 My most derly beloued brethreÌ„ haue monished you presumed too geue you couÌ„sell to do and to geue almose And although my admonition hath God willing profyted manye a one yet I feare me leste there be that do lesse then they may or els nothing at all But some wyll say vnto me I am a poore man not able to do any almose dedes But because that no poore man shoulde excuse himselfe from doing of almose dedes our Sauiour hath promysed to rewarde vs for a cuppe of colde water Sayst thou theÌ„ that thou arte poore Yf thou haue in substaunce no more then wil resonably find thee then thy onely good wil is sufficiente But I pray the exactly to examen thy conscience whether that at tymes peraduenture thou haste not lost through superfluous drinking thatthou mightest haue geueÌ„ in almose or lest that in earthe thou haste consumed through gluttoni that thou shuldest with almose and charitable dedes haue layd and treasured vp in heauen or lest by preparynge of delycate welfare and byinge of superfluous araye and apparell thou hast not nowe the thing that thou sholdest haue to geue vn to the poore for the saluation and redemptyon of thy soule And notwithstandynge our galaunte and pretious araye is wont to be consumed and mothe eaten yet the neadye can not obtayne nor get the thinge that is moost vyleste Yf all these impediments theÌ„ do not aggrauat nor burden our soules or yf we haue the thinge whiche onelye suffysethe vs and oures we shall not then appere to be in faut and guty although we geue nothing to the poorer but yf luxuriousnes and super fluitie as I haue sayde doo deuoure and consume that charitye and mercy myghe haue tresured vp in heauen let vs then whyle tyme is amende oure selues and â—â—udye to recompence and wyth all oure myght to fulfyl that we haue not done or perchaunce that we haue done but far other wyse and lesse then we shuld haue done And therfore help thy selfe O thou christen maÌ„ that doeste reade and heare these thynges with Daniels most holy counsel Accept my counsel sayth he and redeme thy soule with almose charytable dedes The whyche counsell yf thou wylt not lysten to and heare thou shalte call vpon God but in vayne O thou soule that doste inhabite and dwell within these carnal frayle wales watch praye aske seke and knocke I say watch asking pray sekyng and knocke workyng The Lorde shall aunswere thee that doeste watche and aske sayinge beholde here I am If thou wylt pearce and go thorowe the fire thy lorde God is with thee the flame shall not burne the. For why as water doth quench fire eueÌ„ so doth almose dede quenche synne Therefore yf thou wylte open thy hande to the poore Chryste shall open hys gates vnto the that as a possessioner of heuen thou maist enter come in And yf thou thynke that the ende of the worlde be long a commynge loke onely vpon thyne owne ende and beholde howe the worlde by a lytle and a lytle doth consume and vanish Al thynges whyche were good are gone and taken away such euyll as neuer was doth approche The thing that the word of God dyd pronostycate is dayly accomplished fulfilled yet that notwithstandynge man doth nother chaunge nor amend Therefore take counsel whilest that thou hast thy redemption in thyne owne hande geue and distribute vnto thy selfe that is thyne whyleste it is thyne For the thinge that thou doest possesse and hold is but frayle and bryttle â–ª and other mens that thou doeste loke for Consider what maner of pryce the Lorde payde for thee he shedde hys pretyous bloude