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
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
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
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
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
store vp a good treasure in the nexte worlde to the attayninge of euerlastinge lyfe And by thys gyfte of counsell we bee armed not to leane to oure owne strength nor to the power of anye multitude nor to the obstinacie of minde but to the helpe of God and for the glorye of hys name So that thys gifte of fortytude woorketh the vertue of mercifulnesse whereby a man vseth the worlde not as the deuyll tempteth hym to fulfyll hys greedy appetite which like dropsye wyll neuer be satiate but to the reliefe of the poore the defence of the innocent the forgeuinge of the offendour and the mayntenaunce of the truthe For suche a man is happye and shall receyue greater mercie at Gods hand And therefore when we lacke this gifte or doe not vse it let vs fyrste forgeue them that haue offended vs and than pray that our debtes may likewise be forgeuen vnto vs and that is the verye practyse of thys gyfte of counsell and the direction of oure spirytuall strength and fortitude The syxte darte of the deuell is gluttonye for when he hathe mooued a man to take pleasure and ioye in these outwarde and worldlye thynges he tempteth hym speciallye to followe that pleasure that is most naturall to his fleshe and not to be content with that the necessitye of nature requireth but to lette pleasure haue hys wyll eyther in excedynge measure or in to much delicatenes and preparation for the same wherupon foloweth the decaye of healthe and subuersion of reason For commonly wher there is a full belly there is also a dull witte for that cause the holye Ghoste hath armed vs wyth the gift of vnderstandinge out of whiche procedeth the vertue of clennes of hart that our spirituall eyes maye be simple and refuse to be made dull with the stuffing of our bellies and our hartes maye be cleane and pure from the corruption of the flesh not loden with surfeting and dronkennes to thintent we might escape the sayde vyce of glotonie and be promoted to so greate happynes as to see God whiche no man can do except the mist of ignoraunce errour and vncleane lyuynge be taken from his eyes by faythe and the gift of vnderstanding And therfore least these tentations of the fleshe specially concerninge the nourishing and pamperinge of the same do hynder vs from true vnderstanding and the syghte of God which he hath promised to all them that be simple and cleane of hart let vs diligētly pray that he suffer vs not to be led into temptation Finally the last of the deuils dartes is lechery which is the vylest kind of sinne of al other the sonest is a man tempted vnto it if the deuil haue any enteraunce before eyther by ydlenesse couetousnesse or dronkennesse For as the prophet saythe the cause of the iniquitye of Sodome was pryde to muche eatinge wealth and ydlenesse And thys vyce blyndeth a mans soule taketh awaye his reason for a tyme and the consideration he shoulde haue of death and bringeth him into hatred of God and in mistruste or desperation of the life to come And for remedye againste this most beastlye vyce the holye Ghoste hath armed vs with his greatest gifte which is wysdome whereby a manne pulleth awaye hys mynde and pleasure from the corruption of hys fleshe and refuseth to be subiect to his vnnaturall sensualitie and to defile his bodye the temple of God and setteth his hole ioye felicitye and rest in his Lorde God hauinge his mynde occupyed in heauenly thoughtes where nothinge is that can displease And thys is the wysdome of God that commeth from aboue which is chaste peaceable gentle easie to be intreated agreable to goodnes full of mercy and good fruite Happye are they that haue thys wysedome oute of which springeth the vertue of making peace because the fruit of rightwisnes is sowen in peace to theym that be peacemakers to whome God hath promised that they shal be called his sonnes and children for which cause when we lacke this gift of wisdome or waxe slacke to vse it let vs pray to almighty god to deliuer vs from al euill whiche deliueraunce setteth vs at libertye and maketh vs freemen that is to saye the chyldren of god indued with his spirit of adoption wherby we may boldly call God our father And thus I haue declared vnto you the seuen giftes of the holy ghost geuen vnto vs in our cōfirmation which for lacke of our good and vertuous bringinge vp when wee were chyldren do not so muche appeare and shewe theimselues in oure deedes as it were expedient they should but yf we rayse theym vp againe by oure prayer and diligent exercise as I haue partly told you we shall be sure to ouercome our spirituall enemye and in the daye of oure Lorde receyue the crowne of glorye throughe the merites of our sauiour Christ to whom with the father and the holy ghost be all glorye and prayse Amen ⸫ ¶ Of the reall presence of Christes bodye in the Sacrament of the Aultar Ser. vii AS a man by his carnall generatiō is not onely borne to temporal life but also in proces of tyme waxeth strong which life strength cā not be preserued withoute nouryshement and holsome meate euen so a man by his spirituall regeneration is not onely borne againe to a spirituall life in Christ by baptisme but also waxeth strong in Christ by receiuing the giftes of the holy ghost in Confirmation which spirituall lyfe and strength can not bee preserued and continued without spiritual nourishmēt and holsome meate For which purpose our sauiour Christ who loued vs so vehemently that to bringe vs to life was content to dye and for the pryce and ransome of the same lyfe vouchsafed to geue his own body to death doth styll vouchsafe to nouryshe vs so redemed and brought to life with the swete and holsom milke of his owne bloude and geueth vs his fleshe to eate and his bloud to drinke that we might be fed and nouryshed for the continuaunce of oure spirituall life wyth the same precious thynges that we were redemed withall before And because our soules be as yet ioyned with oure bodies therfore for the time of this life our Sauiour Christ geueth vnto vs his vnuisible graces in sensible Sacramentes And as in Baptisme by water whiche is a sensible thing is geuen to vs the inuisible grace of regeneration euen so in the Sacrament of the Aultare vnder the vysible formes of breade and wyne is geuen to vs the substaunce of all grace which is Chryst hym selfe that is to saye hys bodye and hys bloude which though they be corporall thinges in theyr own nature yet now being glorified they be spirituall and therefore not sensible but where it pleaseth oure Sauiour by miracle to haue them appeare Thys is than most certeynlye and constantly to be beleued of vs all vpon payne of dampnation that in thys blessed sacrament of the Aultar wherof I entreate
receiued by it life Iudas death to Peter it was an increase of goodnes to Iudas it was a testimonye of hys noughtynesse Peter beyng good and clene toke it for his saluation Iudas beyng a traytour and vncleane tooke it to hys dampnation The thyng that was geuen was not euil but a good thing was noughtely receiued of an euil man to his dampnation For after the receipt of our Lordes body the deuil entered into Iudas not that the deuil did despise or contemne our Lordes body but the impudent wyckednes of Iudas made entrye for the deuil to dwel there wherby we be taught that the deuil lyeth in wayte and preuayleth ouer theym that vse these secret misteries with a corrupt mynde So that Iudas as soone as he with his trayterous mynde touched the heauenly foode and the sanctified bread entred into hys cursed mouthe hys myscheuous mynde not able to beare the strength of so great a Sacrament was blowen forth like chaffe out of a barne and so headlings hee ranne to hys treason and money and so to desperation and hangynge Marke the greate mercye of oure Sauioure Christe and the madnesse of Iudas for Iudas bargained for thyrty pence to sell his mayster and Christ did minister to hym the same bloode whych he solde to thintent he shoulde haue had remission of synnes if he woulde haue forsaken his wickednes O cruell hart of thys traytour wyth what eyes could he looke vpon hym whom he had in hys mouthe to eate beyng bothe at once to Christ a murderer and a gest sellyng his maister for a litle money and loosyng God and hym selfe for euermore Euen so at this day there be in the church of God good men as Saynte Peter was and noughtye men as Iudas was The good receyue the blessed Sacrament to theyr saluation the euyll men beyng lyke dogges and swine to theyr dampnation They be dogges that vnreuerentlye come vnto it and therefore they departe in Gods hye dyspleasure For they that lyue after the fleshe and be fettered in the cheynes of synne and vyce they receyue with Iudas the traytour poyson and runne to the halter of spiritual hanging in hel beyng condemned both for theyr other manyfolde synnes and also for the contempt of Christes most precious bodye whyche in verye deede they receyue but in substaunce onelye and not in any profitable or holsome effect Osa the priest in the old testament put to his hand to the Arke of God to stay it when it was like to fall of the cart and God being displeased for his rash eÌ„terprise did smite him by by with sodayn death Where we may euidently se vnderstand how much he offeÌ„deth that rashly with a gilty coÌ„science coÌ„meth to the body of our Lord when the deuout priest was punished by death that wyth lesse reuerence then he ought to haue done did touch the Arke which was but the fygure of our Lordes body In the olde lawe it is said that if a man do eate of the sanctified meat of the sacrifice by ignoraunce his synne and iniquitie shalbe imputed vnto him for which cause S. Paul doth warne vs to come vnto this most holy sacrifice of the new testament wyth muche caution and warenes least we take it to our daÌ„nation For if ignoraunce in the old law be condemned how muche is a giltye conscience in the gospel condempned Looke howe much Christe himself passeth and excelleth the materiall temple of God whyche Salomon buylded euen so much more greuous and terrible is it to receiue Christes body in deadly synne theÌ„ to eate rashly of the sacrifices of the old lawe Therefore let no false and couetous man as Iudas let no maÌ„ that vseth simonie or vsury as SymoÌ„ Magus let no maÌ„ bearing a malitious hart to his neighbour as king Herode come to this boord of our sauiour Christ this sacrifice is spirituall meate For lyke as common meate when it fyndeth a mannes stomake full of euyll humours it doth hym no good but great hurt euen so thys heauenly and spirituall meate if it fynde a mannes hart full of iniquitie it maketh him worsse not for any faulte of the meate but by the faulte of the receyuer If he be woorthy punishment that kysseth the kynges hande wyth a foule mouthe what paine is he worthy that kisseth the mouth of the kynge of heauen with a stynkynge soule And leste men shoulde thinke that these were but vayne threatninges of Saynt Paule and other holye men and that God woulde not enter in to iudgement with theim that so villanouslye and contemptuouslye abuse Chrystes bodye Sainte Paule dothe further shewe as it were an image of Gods iudgement to come agaynste suche vnworthy receyuers declaringe how that for that same heynous fault many nowe in thys worlde are punished with sicknesse with infirmytyes with mischaunces wyth great aduersitye and also with sodaine death of the body to thyntent that the multitude should be affrayd and learne by the example of a few knowyng that god wyll not leaue the contempt of his body vnpunished and although manye escape free here yet they may be sure to be more extremely handled there bothe for abusynge Chrystes bodye and also for contempninge the example of other And these plagues of sicknesse and deathe chaunce to many because they wyll not iudge them selues nor wyll not vnderstande what it is to communycate wyth the Churche and to come to so hye and so heauenlye Sacramentes and so they suffer that whyche men that bee in a feuer bee wonte to suffer when they kyll them selues by presuâ—â—â—g to eate of holle mens meate And also these plagues chaunce because they wyll not iudge Christes body that is to saye they wyll not discerne and consider the greatnes and maiestye of this present misterye but negligentlye and contemptuously take Christes body as other common meate For if they did coÌ„sider and esteme of what excellency maiesty he were that is preseÌ„t there before them and geuen them to eate they should nede no other perswasion to make cleane their hartes and to receiue him with his most honoure and reuerence but he alone woulde cause them to take hede and to purge them selues For they would consyder that they receyue and taste vpon his body and bloud that sitteth in heauen that is honoured of Aungels that is of infynite power that made both heauen and earthe that redemed gouerneth the holle worlde that shall iudge both quicke and deade And on the othersyde they woulde consider that if God dyd geue vnto vs the heauen the sea the earth and al the riches and treasures that bee in these and yf he did send vnto vs his patriarches his prophetes his Aungels he should neither geue nor sende to vs anye thinge equall wyth thys whiche is the head of all goodnesse who spared not his onelye begotten sonne to saue vs that were hys fugytiue slaues And
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
entent and feruent desire to be saued yet the same desperation shal let his purpose and stoppe the wayes and passages to the saluation of his soule Yf the waye penaunce bee be once stopped then is the doore that leadeth to saluation shut also And how can he that is oute of the way and to whom the dore is shut do any good worke when as he can finde no entrye to goodnesse beyng let by desperation For thys cause the deuyll by all meanes he canne goeth aboute to plant suche thoughtes in our hartes For when desperation hath caried vs farre from the waye of truthe then hath the deuill no more contention against vs Against whom should he fighte when no man wythstandeth But if the man can loose this band by and by his strength commeth agayne and taketh delyte to renewe his battayle a freshe For he shall perceyue howe he chaseth awaye the deuill whom he fledde before and shall haue a pleasure to pursue his olde persecutour And if perchaunce hys foote slyppe and he fall as oftentymes the coÌ„dicion of warre is he maye not by and by dispayre for shame of a fall but hee muste remember that thys is the lawe of fyghting not neuer to fall but neuer to yeelde for men do not cal him ouercommed that oft falleth but hym that at last yeeldeth Lykewyse he that is ouercommed by the thoughtes of desperation how can he recouer hys streÌ„gth or withstand his enemy seing he runneth awaye and wil not turne backe to fight againe I wold not ye should think that I speake onely of those that were a litle blotted with a fewe smal spots of synne but I speake of hym that hath geuen place to all kynde of synne that for the outragiousnes of his wicked lyuing hath excluded hym selfe from the kyngdome of heauen and not of infidels but of Christen men and suche as haue before times pleased God highly but afterwardes haue fallen to adulterye and other fylthye liuyng suche as the Apostle saythe is shame to speake of These men I saye oughte not to dyspayre of saluation although they had lyen walteryng in suche lyke filthynesse euen to their extreme age what the reason of this sayeng is ye shal heare If Gods anger were a passible affection wee myght well saye that the flambe of it could not be quenched which was kyndled with so many and great offences But wheÌ„ the truth of Gods woorde doth define the nature of God to be vnpassible we must vnderstand that nowe although God doth punish and afflict vs yet he doth it not with passible anger but wyth moste vnspeakeable clemencie with thaffection of him that healeth and not of him that punisheth and for that cause he verye gladlye receyueth the penitent seyng that God doth not punish for hym selfe sake as I sayde before as it were auenging hys owne quarell and iniurye agaynst the synner for Gods nature receyueth no such passion into it self but he doth al for our profit For our profytte and correction he doth punishe not to reuenge hymselfe but to amende vs. He that abydeth styll in the hardnesse of his hart is lyke to a man that turneth hys eyes from the lyghte whyche dothe no harme to the lyghte but bryngeth hym selfe into darkenesse Euen so he that throughe an vnpatient harte thynketh to contemne the power of God hurteth in God nothynge but secludeth hymselfe from all healthe and saluation If a Phisician suffer a lytle iniurye of his pacient vexed wyth a phrensye or distempered in hys brayne yet is he not greued wyth the same nor yet angrye but dothe all thynges that his arte of Phisicke requyreth althoughe hys pacient seemeth too bee greeued wyth hys medicines whyche greefe is not auengynge of the Phisitians iniurye but a curynge of the patientes maladye And if the sycke man begynne a lytle to amende in hys health ye shall see by and by the Phisitian reioyce and wyth more gladnesse doo the rest of hys cure not remembrynge the iniurye he suffered before but procuring the patientes healthe more and more Howe muche more almyghtye GOD when we fall into extreme madnesse of the soule is not moued wyth the affection of vengeaunce for the offences we haue done agaynste hym but is desyrous too heale the olde rotten sores of synne that are corrupted wythin vs for the whyche he saythe and dothe all thynges as onelye tenderynge oure health not delited wyth our payne Such is the goodnes of God towardes man he neuer refuseth penaunce if it be symplye and purelye offered vnto hym Althoughe a man were come to the heyght of synne and yet from thence would returne agayne to the waye of vertue he receyueth hym hee moste fatherlye embraceth hym and dothe all thynges to reuoke hym to his first state agayne and also whyche is greater and more excellent than all thys althoughe a man coulde not fulfyll all the order of satisfaction yet he refuseth not hys penaunce howe small howe shorte so euer it bee done but accepteth the same and suffereth hym not to loose the rewarde of hys conuersion be it neuer so lytle This seemeth Esaias to shewe where he speaketh suche lyke of the people of the Iewes For his sinne I haue a litle made him sadde and haue smytten hym and haue turned my face from him and he is sadde and walketh an heauy manne and I haue healed him and haue comforted him But the wicked kyng Achab geueth vs a more euidente testimony which through his wiues wickednes obteyned the pray of his owne couetousnes but afterward being troubled with the great enormitie of his owne sinne did repent and putting on heare and sacke cloth wepte for his offence prouoked so the mercye of God towardes hym that he pardoned hym of al his sinnes For thus sayde God And God saied to helias Haste thou not seene the contrition of Achab before me And because he hath wepte in my sight I will not bring in these plagues in his dayes Manasses also that passed all other tyrauntes in crueltye of wyckednesse that fylled Goddes temples wyth Idolles that ouerthrewe the seruice of God in true religion and the obseruation of the lawe this man I say excedinge all men in abhomination of sinne yet because he repented he was afterward numbred 〈◊〉 the friendes of god And therefore if eyther thys man or the other we spake of before consideringe the greatnesse of their sinnes had dispaired to come to Gods fauour again by conuersion and penaunce they had lost al these benefites that chaunced to them by their amendement But they castyng their eyes vpon gods vnspeakable mercye the depenesse of his infinite goodnes losed the deuelishe â—heynes of desperation from theyr neckes and lifting vp themselues were coÌ„uerted to the way of vertue Thus much haue we spoken of the examples of holy men Heare now how we are prouoked of god to conuersion by the wordes of the prophetes Euen thys daye sayth Dauid yf ye heare his voyce do
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
inherite the kyngedome of heauen if we conuerte from synne and continue in grace whiche conuersion God most pacientlye abydeth and most fatherly prouoketh by manye and sondrye wayes whose conception maketh cleane ours whose life instructeth ours whose deathe destroyeth ours whose resurrection is cause and example of ours whose ascension prepareth ours whose spirite helpeth our infirmytie What obdurate vnkindenesse is thys `not to recognise these so great benefites but the more he heapeth precious giftes vppon vs the more to displease him to disobeye him and to encrease our own damnation The better he is to vs the worse to be to our selues so spitefully to abuse his mercye by making it whiche of it selfe is the cause of al our welth saluatioÌ„ to be by our prolonging the cause of our sinne the continuance in the same knowing that the time of this frayle and mortal life is but short and as it were a vapour or smoke appearing for a time and shortly vanishinge awaye and that deathe tarieth not nor manne knoweth not hys ende but as fishes bee taken with the hooke and as birdes be takeÌ„ with the nette euen so men be taken in the euyll tyme when it commeth sodeinly vpon them So that the consideringe of the certeintie of deathe whiche no man can escape and the vncerteintye of the tyme of deathe whiche god hath made vncertaine to man lest he shoulde lyue worse vnder hope of forgeuenesse shoulde bee a greate cause to moue euery man to make hast to amende hys synnefull lyfe For lyke as in the fyrmamente a starre dothe soone ryse and sodeynlye setteth againe and as a sparkle of fyre is soone quencheâ— and putâ—e out euen so endeth a mans life whâ—â— he liueth in this worlde most pleasauntlye and thynketh he shall liue many yeares and dysposeth thinges to be done by long tymes sodeynly is he caughte by deathe and at vnwares the soule taken from the bodye Therefore I praye you coÌ„sider euery man with himself where those men be nowe that not longe agoe were so holly sette vpon the worlde and geuen to satisfye the pleasures of their flesh and priuate willes Nothinge remayneth of them here but ashes and wormes Marke diligentlye what they be and what they haue bene They were men as thou arte they dyd eate drinke laughe and led their lyues in pleasures and went to hell in a moment of tyme here theyr fleshe is commytted to the wormes and theyr soules to the fyre vntill they bothe be knit together agayne and as they were felowes in sinne so to be ioyned in eternal paine What profyted them their vayne glorye their shorte mirth their authoritie of the worlde their pleasure of the fleshe theyr false ryches their greate famylye and their noughtye desires of so great gladnesse what heauynesse doth ensue out of that great wealth and pleasures they fell into great misery and tormentes What so euer happened to theym the same may happen to the beinge a man as they were For thou arte made of earth and doest liue of earth and shall returne into earth when thy last day shall come whiche commeth sodeinly perchaunce shall be to morowe It is certeine that thou shalt dye but vncertein whan howe or where Wherefore seinge deathe dothe alwayes looke for thee if thou be a wise man see that thou looke alwaies for it The iustice of god can not iudge otherwise but as our woorkes deserue For he that loueth the worlde more than God glotonye more than abstinencye lechery more than chastitie shal folow the deuill and go with him into eternall fyre and paine Whiche paines euery wise man wyll feare and so auoyde them lest by contemning of them he fall sodeinly into them Therefore remember the horrible throne of Gods iudgement whiche is compassed about with a burning floude of fyrye flambe where is wepinge and gnashinge of teeth where is outward darkenes the worme of conscience that neuer dyeth and the fyre that neuer is quenched For the fyre here consumeth and wasteth all thynges it receyueth the fyre there what so euer it receyueth once it alwaies tormenteth and reserueth it in continual payne and is therefore called a fyre vnquencheable not onelye for that it is neuer quenched it selfe but also for that it neuer destroyeth and bringeth to nought those it once receyueth The scripture saieth that sinners put on and are clad with incorruption that is to saye not to the honour of lyfe but to the eternitie of paine The violence of thys payne and the power of thys fyre no tonge can expresse For in corruptible thinges there is nothinge like that can be compared to thynges incorruptible whether it bee good or euyll Yet let vs imagyne at least some image of that fyre and paine Remember when a man is inflamed with the vehemente heate of a burnynge ague what anguyshe what torment is bothe in the bodye and soule Nowe of thys temporall payne measure howe greate the paines be whyche that eternall fyre dothe cause which the fyerye floude that runneth before the horryble iudgement seate of Christe dothe ouerflowe with his flambye waues What shall we do there What maye we aunswere There shall nothing be there but gnashing of teeth but houling and weping and late repentaunce wheÌ„ help shall cease and paines increase on euery syde nor there is no coÌ„forte any where no man shal come to our sight but onelye the ministers of paynes and the vggelye faces of the tormentours and that is mooste greuous of all there shall bee no comforte of the ayre and lyghte For rounde aboute the places of paynes shall bee outewarde darknesse and that flambynge fyre which as it hathe the nature not to consume and destroye so it hath not to geue light but it is a dark fyre and a blacke flambe to theym that remayne therein What horrible trembling what resolution and as it were a meltinge of his bodye and bowelles what rentinge of hys fleshe and members what and howe greate affliction is in all sences no speache can expresse There be dyuers and sondry facions of paynes and in euerye man and woman according to the number and greatnes of synnes are multiplied the paines And yf thou woulde saye howe can a body suffice to endure so great paynes whyche knoweth no ende of tyme Consider what chaunceth some tymes in this life and of a lytle coniecture the greate Howe sometymes we see some wasted wyth a longe disease and yet can fynde no ende of their wretched and hatefull lyfe But althoughe the body is sometyme dissolued by death yet the soul is not consumed Wherupon it foloweth that when the bodye likewise shall receiue immortalitie neyther than the soule nor the bodye canne with any paine be vtterly destroyed For in thys present lyfe it can not chaunce that the payne of the body shoulde be bothe vehement and perpetuall but the one geueth place to the other because the frailtye
come in but kepte hym oute of his soule for the which he ought nowe to bee sory and to beseche God being a most merciful Lord of pardō and forgeuenes and not onelye that but also to renounce and forsake in his hart all maner of vice and sinne and to bee in wyll and mynde to confesse these and al other his offences and to serue God faithfully from hence forward in kepynge his commaundementes and to beseche hym to geue him grace that he neuer forsake nor fall frō this good purpose that he is nowe in but euermore during his life to loue laude honor god according to his profession promise habilitie Here good people I might haue spokē more largely in the rehersing of Gods mercifull kindnes to vs and of our noughty vnkindnes again to him but for this short time I iudged this to be metest for the most part of men seing that after this sorte we haue commonly all offended some more so me lesse and that euerye man here remembring t hese pointes that I haue declared now vnto you as by the examinacion of his cōscience he shal finde himselfe culpable so he may frame his confession adding or diminishinge as he seeth cause not that I intende hereby to prescribe a forme of confession but onelye to geue certein admonitions how a man myght the better make his confessiō exhorting euery man beside these admonitions diligentlye to learne the cōmaundementes of God and to serch to know euery thing that is thereby commaunded or forbidden and that by comparinge his actes and deedes with Gods law which is the rule of his lyfe as his conscience well examined will bryng his doynges and sayinges to his remembraūce and so commynge in knowledge of his offences he may make his confession perfitelye firste inwardly to almyghty God and than Sacramētally to Gods ministre and therby receyue pardon and absolution of all his sinnes and grace to abstayne from the same afterwarde and that all we may do so let vs praye diligentlye to almighty God the father to whom with the sonne the holy ghost be all glory and prayse Amen ¶ Of confession to a mans neyghbour whome he hath offended Serm. xxii YE haue learned good people what remedye oure Sauioure Christ hath ordeyned and lefte in his holye Churche agaynst the poyson infection of synne and how that the Sacrament of Penaunce is that onelye remedy whereby remission is gotten ordinarylye for euery deadly synne that is done of a Christē man after baptisme whiche Sacrament of Penaunce consisteth in the absolution that is geuen by a Catholike Priest to a synner beynge truelye and vnfeynedly contryte in his harte playnly and holly confessynge his synnes with his mouthe submyttynge hymselfe to the iudgement and disciplyne of the churche by holsome satisfaction whiche in an other Sermon shal be declared vnto you by Gods helpe He that is thus affected and vseth this Sacrament after this maner lyke as hee oughte stedfastlye withoute anye doubtynge to beleue the effecte of euery Sacrament whiche by the vertue of Christes passion and the operation of the holy Ghoste dooeth euermore woorke in the woorthy receyuour that grace it signyfieth so hee maye bee assured that hee hathe receyued remyssyon of all his synnes euen as the woordes of absolution dooe purporte and that he is reconciled and restored agayne to the fauour of almyghtie God if there be no impediment and stoppe remayninge in his harte wherby the grace of GOD can take no place there so longe as that stoppe is not remoued And where as the lacke of true contricion and the hydynge or excusynge of a mans synnes bee the speciall stoppes of this grace of remission yet there be other stoppes whiche although they be generally conteyned within these yet it shall bee very profitable for your edyfienge that they bee particularelye opened and declared to thintent you may the better knowe them and the soner auoyde them And principally because God is charitie and the God of peace and not of discension and doth not vouchsafe to poure his grace into that hart where hatred enmitie and breache of peace remayneth therefore no man can be reconciled to God whome he hath by his synne offended that is not reconciled to his brother or neyghboure whome by some iniurye eyther in woorde or deede he hath lykewyse offended And as a synner is bounden to confesse his synne to GOD for absolution So a synner if he haue offended hys neyghboure is likewyse bounden to confesse his faulte to his neyghboure to the intent all displeasure and variaunce myght bee taken awaye betwene theim and they by brotherlye loue made apte vessels to receyue the grace of God and remission of synne And althoughe this brotherly confession bee not Sacramentall ▪ that is to saye the proper matter of thys Sacramente of Penaunce as the other confession whiche is made to a Prieste is yet it is expedient and very necessarye to the atteyning of the effecte of the other confession whiche is remission of sinnne and doeth prepare a mans harte and maketh it the more meete to receyue the same So longe as we lyue in thys frayle body as in earthen vessels we can not alwayes be free but some tyme wee shall offende and bee offended and as the offendour ought humbly to aske forgeuenes so the other party that is offended ought easely and gentelye to remit and forgeue the wronges or iniuries that be done vnto him that the members of Christe bee alwayes in peace and moste readye to keepe humilitie and charitye the one in askynge forgeuenesse the other in freely forgeuynge Of the firste speaketh oure Sauioure Christe in the Gospell sayinge Yf thou offer thy offeringe before the Aultare and there shalte remember that thy brother hathe somethinge againste thee leaue thyne offeringe there before the Aultare and firste goe and be reconciled to thy brother and then come and offer thyne offeryng In these woordes wee maye perceyue the great mercy and vnspeakeable loue of almyghtye GOD towardes man who letteth gooe his owne honoure for the zeale he hath to nouryshe charitie betwene neyghboure and neyghboure What can bee more louynglye spoken than to saye let my seruice be left vndone that thy charitie be kept and fulfilled The recōciliation of one brother to another is a sweete sacrifice to me and therfore he sayde not after thou hast offered but before thou doest offer not commaundinge him altogether to make no Sacrifice or offerynge but to preferre the reconcilynge of his brother before his offerynge declaryng by this that he honoureth charitie aboue all thynges and accompteth it to be the moste acceptable Sacrifice of all other inward Sacrifices without the whiche he accepteth no other Sacrifice and also declarynge the necessitie of this reconciliation whiche in no wyse may be omitted and left vndone seinge no other Sacrifice neither outward nor inwarde in the harte of man canne bee perfite so longe as the
e parties so married to kepe stedfastly that faith and promise whiche they haue made one to an other by which the maÌ„ hath grauÌ„ted the power vse of his body onely to his wife likewise the wife to her husband onely so to auoide adulterie fornicatioÌ„ with any other person during their lyues natural Which promise to kepe is very harde or in a maner impossible withoute the ayd of gods grace geueÌ„ to theÌ„ in this sacrameÌ„t For wher the corrupt nature of maÌ„s flesh his inordinate concupiscence moueth inclineth him to desire other women beside his owne wife yet by the grace of matrimonie his vnlawful desire is restreined so that he maye be content with his owne wyfe alone and auoyde fornication And where as also mans corrupt nature seeketh rather the satisfyinge of his carnall luste than the generatyon of children yet in this sacrament of Matrimony he receiueth grace to know his wife rather for the intent to haue children than to fulfyll his fleshely desyre And also to communicate with her all that chaunce to him good or bad and to brynge vp together theyr chyldren in the religion and feare of God And lykewyse where as a man by his corrupte nature after carnall copulation is wont and disposed to thinke lothsome and partly to abhorre that woman whiche he hathe knowen carnally and so refuseth her and seeketh an other yet in Matrimonye is geuen grace aide not to disdaine the company of hys wife but to remayne with her continually without separation or deuorce Al these singulare graces and aydes almightye God ceaseth not of his mercyful goodnes for his partye to geue and graunte to his faithfull people in this sacrament of Matrimony if they them selues doo not wyllfullye stoppe at the begynning or afterward refuse the same by theyr vngracious life and wicked intent For as God is author and gyuer of all grace and goodnes so he forceth and compelleth no maÌ„ to be or to continue good against his wyll Therfore good people ye may euidentlye perceiue the i nfinite and vnspeakeable clemencye of almightye God oure Sauioure that by suche a sacrament hathe so mercifullye prouided for our carnall concupiscence and desires He knoweth very well how frayle mans flesh is and how ful of corruption and wickednes therefore mercyfully hathe ordeined lawfull Matrimonye to restreine mans vnlawfull desyre for whiche cause maried persones may haue boldnes and quyetenes of a good conscience wherby althoughe they haue by the vse of Matrimony tribulatioÌ„ of the fleshe many waies yet they be certeinlye assured that their matrimonial life honestly begoÌ„ne and vertuously coÌ„tinued hath alwaies the assistauÌ„ce of Gods grace and is blessed of him and therefore profitable and meritorious to the saluation of the parties Wherunto Saint Paul beareth witnes writing thus to Timothy that the wife shall be saued by procreation and bringing forth of children if the same doe continue in faithe and loue towardes God and in holynes and temperance in their deedes Finally euery man and woman ought mooste stedfastlye too beleue that maryage is a good thinge and ordeyned and blessed of almyghtye God and also that it is a better thinge to lyue chastely without maryage to thintent a man or woman might more fully and freely thinke vpoÌ„ suche thynges as be godly and howe to please God and yet to them that haue not vowed chastity either in virginity or widowhed we ought to beleue that it is no sinne to marry and to take an husband or wyfe And that not onely the first maryage is ordeyned of God but also that the seconde and third maryage is graunted as lawfull for the infirmitie of suche as can not otherwyse lyue continentlye but to theym that haue vowed chastitie and continent lyfe to almyghtie God we oughte to thinke that according to the doctrine of Sainte Paule it is dampnable not onely to defile them selues with the deadly sinne of fornication but also to haue a wil to marry a wyfe or to take an husbande because he or shee that so dothe hathe broken and made voyde his fyrste fayth and promyse which by his vowe he made to almighty God Therefore hee that shall well consyder wyth hym selfe the goodnes of thys sacramente as I haue rehersed and the singulare and manyfolde graces whyche God geueth to them that be honestly for a good intent married in our sauiour Christ shall bothe edifye his owne conscience towardes him selfe and increase hys chast loue towardes hys wife and by that laudable state of liuing highly please almighty God toward the atteining of his own saluation which God of hys great mercy graunt to vs by the merytes of his deere sonne our Sauiour Christe to whom with the father and the holy ghost be al honour glory for euermore Amen ¶ Of the maner how to minister and contract Matrimonye Ser. xxviii IT is to be considered good people that although the solemnization of Matrimonye and the benediction of the parties marryed is made and geuen in the face of the Churche by a Priest the publik minister of the churche yet the contract of Matrymonye wherein this Sacrament consisteth may be and is commonly made by the lay man and woman whiche be marryed together And because for lacke of knowledge howe suche contractes oughte to bee duely made and for omittinge of suche thinges as be necessarye to the same it chaunceth oftentimes that the parties chaunge theyr myndes and wyll not keepe that promyse of marryage which seemed to haue passed betwene theym before wherupon commeth and groweth betwene suche persones and theyr frendes great grudge and â—atred and greate sute in the lawe Therefore I intende at thys tyme by Gods grace to declare vnto you whyche bee the verye woordes whereby thys Sacramente of Matrymonye is contracted and to open certayne cases therevppon dependynge too the intente that suche contention as commonlye is wonte to aryse vpon the ignoraunce or not obseruing the same maye the better be auoyded and the parties so contracting maye without scruple or â—uyll conscience for so muche lyue together in Godlye and chaste Matrimonye to the good wyll and pleasure of almighty God First whosoeuer intendeth to take vppon him thys Sacrament of Matrimony hys duetye is not headyly or rashlye and with blynde affection to enter so weyghtye a matter but oughte wyth discretion and deliberation to choose vnto hym or her suche a make and felowe with whom he or she shall verelye beleue and truste to lyue godlye and vertuouslye without breach of the bond of Matrimonie in any case duringe their naturall lyues and to beware that he enter not maryage with any such person as the lawe of God expressed by the instinct of nature in euery maÌ„s harte and the booke of Leuiticus and also the holye and auncient Canons of the Churche doo prohibite and forbydde Which prohibition now extendeth to the fourthe degree of consanguinitie and affinitie and also taketh place
remedy in this case is easyer than in the other before whiche is this that the man must chaunge his minde and consent in his harte to take that woman to hys wife as he saied before that he did and the woman likewise And this done then be they man and wife before GOD and their matrymoniall knowledge together is no lenger sinne but lawfull and good afterwarde This is the remedy in this case and there is none other Many moo cases and difficulties in this Sacrament of Matrimony I might reherse whiche the Churche of God hath fullye debated and resolued but I thinke these few to be sufficient to the laye man for vnderstandinge howe mariage ought to be ministred and contracted And notwithstandinge that the man and woman consentinge to bee man and wife and sayinge the wordes of the Sacrament be perfitely maryed together yet the marienge of them in the face of the Churche afterwarde by the ministration of the Prieste is not superfluouse but muche expedient for sondrye causes firste to thintent that this Sacramente shoulde haue that solemnitie and reuerence whiche is due to so holye a thinge instituted by our sauiour Christe him selfe for that coniunction whiche the Prieste as Gods minister dothe vs to vnderstande that Matrimonye is made by the assystaunce and working of almightye God Secondlye that the persones whiche be maried may receiue haue the fruite of the praiers and suffrages whiche be saide for them in the sacryfyce of the church and also may be partakers of the blessinge of God which is made ouer them by the priest wherby we knowe that the state of lyuing in mariage is blessed of almightie God And thirdlye it is solemnized in the Churche that it might haue the more recorde and be more allowed and fortyfied by the solemnization and that all doubtes whiche mighte be imagined againste it shoulde be put awaye Further I shal not nede to alledge vnto you at this tyme but onelye shall exhorte you to haue alwaies God his true religion before your eyes in entringe to this state of life by matrimonye whiche can not be dissolued or auoyded at the wyl and affection of man but must be kept and obserued till death departe the same For as we see by experience how vpon noughty affectionate beginninges there commeth seldome good successe so yf the beginninge of these contractes in maryage bee vsed with discretion and Godlye intent in suche forme as I haue declared vnto you where the harte and worde do ioyne together and the dede performeth that was promised and sayd before then shal these manyfold contentions breache of charitie cease the parties loue one an other in chaste loue as Chryste loued hys Churche and shal labour to bringe vp their children in the feare of God and knowledge of true religion which shalbe a great helpe and furtherance to their saluation by the mercy and merites of our sauiour Christe to whome wyth the father and the holy ghost be all honoure and prayse for euermore Amen ⸫ ¶ For what intent and wyth what affection men and women should marrye Ser. xxix AS in the contracting of maryage good people yf the ryghte forme and laudable maner therin prescribed by the holy Church be not obserued ther chaunceth often times muche contention and hatred afterward vpon the same as ye haue bene taught euen so yf thintentes of mariage and the causes that moue and prouoke men and women to bee maryed be not Godlye and honest the successe of those mariages commonlye folowe thereafter For whyche cause I intend God wyllinge to declare vnto you at thys tyme whyche causes bee nought and reproueable and whyche be honeste and Godlye For yf the intent and cause why men and women dooe marrye be not good and Godly than shall not there lyfe be acceptable to almightie God nor yet longe pleasaunte vnto them selues as experience doth many times euidently shewe A great number of folkes do marrye for one of these two causes and intentes or for bothe eyther to haue the luste and vnclenlye desire of the fleshe fulfylled or els to get worldlye goodes and riches therby Both these causes if they be chefely and principally intended by the parties which marry be very euil and vngodly Many yonge men and women doo vse to say in rebuke of other that they wyll not marrye for ryches and goodes but for good loue and yet that good loue is mooste principallye for to haue their sensuall appetyte and carnall desyre fulfylled Whiche maner of loue doth neuer long endure betwene them that so marrye but it decayeth and goeth shortly away And than suche persones beginne to mislyke one an others conditions and to waxe werye one of an other and after continuaunce and increace of that werynesse it groweth to bee so paineful and greuous that the parties wyshe them selues vnmaryed againe yea and many tymes they wyshe them selues buried and no merueyle For an euyl tree suche as is carnall concupiscence and fleshely loue can bring forth no good fruyte but such as I haue rehersed I nede not to shewe and iudge for what intent goodlye younge women marrye poore and miserable persones when they haue done amisse For they be but a smal numbre and yet they vse more vyce vnder the cloke and couer of mariage than they durst do before whē they were syngle Now againste these persones whiche after such sort and with such intēt do enterprise to marry that they do exclude God from them selues and from their mindes and do applie and geue them selues to satisfye their lustes and pleasure as horses and moyles do whiche haue no reason or vnderstandinge againste all suche persones as the Aungell Raphaell taught the good younge Tobye the deuill hath power to preuayle And althoughe almightye God of his greate mercye doth not nowe suffer the deuyl to vse his malyce againste the bodies of suche offendours as he vsed in the time of Tobye agaynste the seuen wicked husbandes of Sara the doughter of Raguell yet no doubte of it their noughtye eye doth make darke their hole bodie that is to saye their wicked and lecherouse intente dothe corrupte their soules whereby they come to the snare of the deuyll who spirituallye preuayleth againste them Moreouer the greater parte of the other people dothe marrye for the other cause that is for goodes and ryches And for this purpose man and woman doo not onelye marrye them selues but they doo also studye and labour to marrye their children and kinsfolkes to gleane and get ryches So that nowe commonlye there is no other vertuouse lyuinge honestye good conditions wisdome stocke lynnage personage beautie youth nor any thinge els so greatly regarded and considered as is worldlye goodes and possessions For if the man be voyde of vertue and discretion and lette him haue deformitie and be without personage and so forthe yet yf hee haue greate lande and goodes there shall be no faute nor lacke founde in him but