[...], 252▪¶Why the feastes of saintes, are celebrated, & with what priueleges the Sondaye aboue all other is ho­nored [...]. Ser.

YE muste vn­derstand and knowe, my dereli belouid brethren, that for this cause our holye fathers appointed, and commaūded all christen men vpon the solempe festes of Sayntes, and specyallye vpon the Sonnedayes, to be at reste, and voyde, from all earthly besynesses: to thintēt they myght be the redier, and more prompte to serue and [Page] honour God, hauing no im­pedimēt or let to withdrawe them frō the same, and that for that tyme, they shoulde leue and auoide al earthly so­licitude and care, that y^t more easely they might intēd to do the wyl of god. And therfore our Lorde saythe by his pro­phete, be at rest, and beholde for I am the lorde. But they which are let tid with diuers cares and businesses, do dys­pyse thys sentence, nor wyll not gyue them selues to god­lye contemplacyon: and I feare me that at domes day, whē they shall knocke at our Lordes dore, and desyre it to be openyd vnto them, he shal answere, Uerely I saye vnto Luce, 13 you, I knowe you not, anoid from me ye workers of Ini­quitie. [Page] And they that nowe neglecte to seke for god▪ shall then be refus [...]d. And therfore my brethren let it not be mo­lestyus nor greue you, vpon the sondayes, and the naty­uities of Saintes, to honour God. For the Apostyles and men Apostolicall dyd there­fore apoynte the Sondaye to be religiouslye obseruyd, Mat. 28 because our redemer as vp­on that daye, dyd ryse from deathe to lyfe, the whiche is therefore called the Sonday or the daye of our lorde, that absteining as vpon that day from earthelye workes, and worldelye inticementes, we may onely serue and honour God, geuyng vnto this daye for the hope of oureresurrec­tion, the whiche we haue in it, all honoure and reuerence [Page] for as our lorde Jesus Chryst and Sauioure hath rysyn from death▪ soo we doo hope that at the latter day we shal ryse. It aperyth lyke wyse in holy scrypture, that thys day is solempne. For it is the fyrst day of the worlde. For vpon this day the elementes of the [...], [...] ▪ world were formid & made, and in it the Aungells were [...]atyd, and the selfe same Mat, [...] day▪ Chryst rose from deathe, and in it the holye spiryte of God, dyscended from hea­uen [...], [...] vpon the dyscypies, and euen vpon thys day, manna was geuyn from heauen in wildernes, with these docu­ments & such other tokens, y^t Sonday is verye excellente and noble, and therefore the holy doctours of the churche [Page] haue decrede, that all the glory of the Jewes sabote, shuld be translate into the Sōday that we in veritie and truth, may celebrate that they cele­bratyd in figure: for then shal be our true rest, when the re­surrection shalbe fully endyd and our remuneration and rewarde bothe in bodye and soule made perfytte. Let vs therefore obserue the Son­daye my brethren, and sanctifye it, as it was commaun­ded to our elders of y^e sabbot day, the geuer and maker of the lawe sayinge vnto them. From the euyntyde vntyll y^• Leui, 23 nyxte euyn, ye shall celebrate your Sabbotes. Let vs ther­fore take hede, that our reste be not in vayne, but that we from Saterday at euyn vn­tyll [Page] Sonday at euyn, beyng sequestrated frō all rusticail and other busynesses, geue our selues oneli to the seruice and honour of God, for so doinge we do iustly sanctify the Sabbot day of our lorde, sa­yng. He shall doo no maner Exo, 20▪ of worke vpon the Sabbote daye. Therfore let euery mā yf it be possyble come vnto Euynsonge, and Mattyns, and praye there in the assem­ble and congregation of the church vnto god for hys sin­nes, And yf he cannot so do, lette him praye at home, not neglectynge to pay his vow vnto GOD, and to render the taske or pensy [...]n of hys seruice. Lette no man vpon the Sondaye seperate hymselfe from the holy celebrati­on [Page] of masses, nor no man all other commyng to the chur­che, shall tarye ydle at home: nor occupye him selfe in hun­tinge, nor giue him selfe to de ue [...]she occupatiōs and wor­kes, wandringe aboute the teldes and wods: laughing and halowing, neuer sorow­ing nor praying from the bo­tome of his harte vnto God, yea and yet further, the whi­the thinge is most detestable. Some there be that coming do not entre into the church, they ge [...] not them selues to prayer, they tary not in silēce the holy celebratiō of masses, but when the holy lessous ar a readyng within, they with oute are pleadyng theyr ma­ters, or study to defend them selfes, with diuers false accu­sations [Page] or els they giue them selfes to dyce, or to other vn­profitable pastimes & sports. Some times truelye (which is worse) they are so kyndlyd and chafyd with excessiue anger, that they braule most bit terlye, and runne vpon eche other with swords & gleues, and oftē times commit mur­der. And this principallye is done by those, the which be­yng full of enuy, and hatred, the Deuyll beyng their gide, go vnto the Churche, not to helpe thē selues, but to hurte other. And yf such mē be murdered there, or preuentyd by soden deth, whether go they else but with hym into eter­nal torment, whose fotesteps they ensude and folowed. O [Page] my brethren doo not these thinges, do not deceaue your selues, gyue no place to the Deuyl, in youre assebles, but rather prepare & make your selues, a dwellynge place for Chryste, Therefore gyue not your selfs without to fables, but within the Churche to psalmodi and prayers, braul not one with a nother in the churche but be quiet. There are many, and specially wo­men, the which do so chatter, and in such wyse do braule in the churche that they nether here the diuine lessons them sefes, neyther suffer other to heare them. Shuld there be such meting with such an or­der in gods house? or is it de­cent or comelye so to assyste and stand in the sight of god, [Page] and of his holy angells? And yet I wyl further complaine me with you, y^• which thinge is generallye to be seruid and morenyd. For why there are certayne, and specyallye the greate estates of thys world, the whyche commynge vnto the churche, are not deuoute and readye to laude & prayse God, but to constrayne the preste to abreuiat hys masse, and to synge as it shal please them: nor it is not lewefull for hym thrughe theyr gloto­nye and couitusnes to folowe the ecclesiasticall fashyon & maner: soo that one lytle moment of the daye, shoulde be deputed and suffyse to the seruice of God, and the reste of the daye and the nyght to [Page] theyr voluptuousnes plesurs. Do not these things my wel belouid brethren nor consent not to those that soo doo. For they peryshe not onelye that doo these thinges, but they also that consente vnto the do­ers of the same. Therfore be­ware before all thing, that ye nether pleade nor iudge no maters vpon the festiual and holye dayes: but at other tymes and with iustice. And that ye through receuing and takynge of gyftes, subuerte not iust indgement, for accordyng to y^• sentence and mynd Mat. 7, of our lord, with what iudg­ment ye iudge other, ye shal­be iudged. Let no man drink hym selfe dronken, for a dron­kerd is most like vnto a mad man. drynke so among men, [Page] that ye blurre not youre na­mes oute of heauen. There are many (the which thing is very euyl) that not onely ine­briate and mystemper them selues, but also compell and adiure other, to drynke more then is expediente, where of there ariseth very oftē amōg them braulyng and murder. Do ye not waye my brethrē, whose wyll and mynde these men doo ensue and folowe? Drunkerds, saith the apostle 1, Cori, 9 and murderers shall not pos­sesse the kingdome of GOD. I beseche you miwelbeloued fathers, mothers, brethren & systers, in the name of oure Lorde Jesus Chryst, and by hys kyngdome and iudgmēt that is to come, that ye wyth drawe youre selues from all [Page] mē that walke & liue inordinately, and that ye walke worthely in the vocation ye are called vnto, nor that ye neglecte not youre honoure, nor lytle esteme your redemption which is in Jesu Christ. Year called the sōnes of god because the verye sonne of god deliuered you, giue your stodye and dyligence wyth good manersto please so gret a parent, that he deliuer you not as most wicked seruants to perpetuall payne: but lede and conducte you as most de rest chyldren vnto the super­nall cuntrye, to be the heires of Jesu christ his sonne, with whome he lyueth and & reigneth god in the vnitie of the holy goste, worlde withoute [...]n [...]e.

Amen.

Ser, 215¶Of a Chrysten name: And what he ought to do and ob­serue that bereth a chri­sten name. ii. Ser.

I Pray you my most dearely and welbelo­ued brethren that with all our studye & diligence: we call to oure re­membraunce, whi and wher fore we be named and called Christians, and whi we bere the crosse of Christ in our fore heades. For truely we ought to know, that it is not suffici ente to receaue the name of Christen men, excepte we do the workes of Christians. For what doth it auaile saith our lorde, to call me lord, lord [Page] yf ye fulfyll not my commaū ­dementes? yf thou name thy [...]oke, 6, selfe a Christen souldear, and contynuallye doste blesse thy self with the crosse of Christ, and after thyne habylitie and substannce, doeste no almes dedes, nor regardest not cha­ritie, iustice, nor chastitie, thy christen name shall nothyng auayle the. The sygne and crosse of Christe, is a thynge moste excellent, and therfore with this moste pretious si­gnacle and seale, that thynge whiche is mooste precious, ought to be sealed. For what doth it auayle or profyte the, to make a seale of a rynge of golde, yf thou close putrified and rotten strawe therein? Or what doth it auauntage vs to weare, or to haue the [Page] crosse of Chryste in our fore­heades and mouthes, and in wardly in our soules to haue and hyde synne: he that thin­keth euel, speaketh euell and yf he that blesseth hym [...]elfe? wyll not amend, hys synnes decreace not, but rather aug­ment and increace. There be that when they goo aboute theft, or adultery, yf they stū ­ble neuer soo lytle, they doe blysse thē selues, but yet they staye not them selues frome theyr euell workes and pur­poses. Nor the wretches per­ceaue not y^t in so doinge, they do rather include the deuyll then that they exclude hym. But he whiche throughe the ayde of god doth reiecte and repell all vitious and synfull lyuinge: and stryuethe bothe [Page] to thinke vpon that is good, and to do good, he doth well and iustlye blysse his mouthe with the sygne and token of the crosse, and endeuer hym selfe to doo suche workes, as shall deserue and meryte to haue, and to receaue y^t sygne and token of the crosse. For it is written. The kyngedome 1, Cor [...], 4 of heauen is not in wordes, but in power, and good wor­kes. And agayne, fayth with out good workes is dead in it selfe. Therefore leaste that Jam, 2, peraduenture we haue not this Chrysten name to oure ayde and amendment, but to our vtter damnation and de struction (let vs, whiles that we haue remedy, and help in our owne handes) retourne vnto good workes. And to [Page] the eutent ye may (throughe the helpe of God) accomplysh and doe those thynges, loke that there be peace and con­corde amonge you: and that ye reduce and brynge those that are at stryfe and debate, to peace and vnyti [...]. Auoyde and flye allesyngs. Excheue periury as perpetuall & mor­tal death. And aboue al thin­ges loke that after youre ha­bilitie as is aforesayde, ye ex hibite & geue your charitie to the poore and nedy, and that ye offer vp your oblations to be consecrated vpon the aul­ter. Loke that ye canne saye poure beleife, and the lordes prayer, and that ye teache your chyldren the same. For I maruell very muche, howe they dare be so holde, as once [Page] to name them selues christi­ans, that do dissimble to saye a fewe verses onelye of theyr crede, or of the lordes praier. Like wise ye shall vnderstād, that for those children the whiche ye do Christen, ye are as suerties vnto God: and therefore be circumspecte to correcte and chasten aswell those whiche ye do Christen, as your owne naturall chyl­drē, that they maye liue chastly, soberly, and iustly. And beware that youre lyfe be such that youre chyldren, yf they wyl folowe you, burne not in the eternall fier, but that they may approch and come with you to the perpetuall blysse of heauen. Take you heede, that do here, and iudge mens causes, that ye iudge ryghte­ously, [Page] and that ye take no gif Psa, 14, Exed, 23 tes of the poore. For gyftes doe blynde wyse mens har­tes, and doo [...] chaunge & alter Eccl, 20, the wordes of the prudent & wyse, lest peraduenture, whiles ye get and heape vp mo­nye, ye lese youre soules. For no man can gette vnlawfull gaine without laweful paine and damage, for where is luker, there is losse, luker in the cheste, and damage in cōscience. Let no man drinke to be dronken, nor compell anye other at hys table to drinke more than nedeth, lest that throughe ebrietie & drō ­kennes, he lese both his owne soule, and theyrs also. Loke that ye come together to the churche vpon the sonday, for yf the wretched Jewes doe [Page] kepe and sanctifye theyr sab­both daye, with such deuotiō as one that day, they wyl do no earthly worke at all: how muche more shulde we christ­en men on the sundaye, geue & applye our mindes to gods seruyce & to come to y^t church for the salute & saluatyon of our owne soules. And when ye come together, praye for the remission of your synnes, Make no stryfe there, nor no debate, for who so commyng to the churche, doth so, he tho rowe debate, doth wound & hurte hym selfe there, where he myght haue healed, & hol­pen him selfe by prayer. And beyng in the churche, beware and loke that ye braule not, but that ye paciently do listē and take good hede to youre [Page] diuine seruyce. For he y^t doth iangle or bable in the church, shall geue an acountes and rekenyng, aswel for other, as for him selfe, because he wold neyther here GODDES sworde, nor yet suffer other men to here the same. Loke that ye truly pay your tithes to the churche. And let hym that was proude, waxe humble, that was lecherous, wax chast, that was wont to siele or to inuade other mens goo­des, gyue his charitie to the poore. Lette hym that hathe bene enuious, be beneuolent and gentle, & that hath done iniurye, be ready and quicke to aske forgeuenes, and that he to whō iniurye was done vnto, be preste and readye to forgyue. As ofte as any infit [Page] mitie or sickenes doth chaūce amonge you, let him that is diseased receaue the holy cō ­munion of the verye bodye and bloude of Chryst, and af­terwardes be aneled, that scripture may be fulfylled in hymsayinge: yf anye man be sycke, let the preist be sente Jam, 5, for to anointe hym, & to praye ouer hym, and the prayer of fayth shall saue the sycke, and God shall rayse hym vp, and yf he be in synne, they shal be forgeuen hym. Take heede, and marke nowe good bre­thren, that he, the whiche in his syckenes wyl resort vnto the churche, may obtayn bo­dely health, and receaue the forgeuenes of synnes. Se­ynge then that double good­nes and benefite mai be foūd [Page] and obteyned in the churche whi do these wretches labor Deu. 18, by inchaunters, by fountay­nes, by trees, by diuilysh phi­laters, be caracters, by dyui­ners, and sothesayres, to in­duce much mischeife among the people? But as I haue sayde vnto you before, looke that ye do admonish & warne your chyldren, and all youre housholde to liue chastly, and ryghteously, prouokyng and sturringe them to good wor­kes, not onely by wordes, but by your godly and good exā ­ple. But principally wherso­euer ye be, whether ye be at home, or in your iourneye, or at the table, or amonge com­pany, take hede ye speake no fylthy, no luxurious, nor no lyghte wordes: but that ye [Page] admonysh your neyghbours and kynsfolk, continually to endeuer thē selues, to speake the thinge that is good and honest, lest that throughe de­traction, or daunsynge vpon the holy dayes, or by babling and recitinge of luxurious & fylthye communication, they with theyr tounges (where­with they shoulde laude and honour God) do wound and hurte thēselues. For yf these wretched and miserable per­sons, which are not ashamed to daunce before y^• churches of holy saintes, come thether good christians, they depart from thence as infidels, for this vse and custume of daun synge dothe yet remayne of the obseruaunces, and infide litie of the gentyles. And pō ­der [Page] with youre selues what maner a christiane that he is the whiche commynge to the churche to praye, and forget­tinge the same, is not asha­med to speake the sacrilegius wordes of paganes. Consy­der my dearely beloued bre­thren, whether it be semynge or couenient: that suche lux­urious and lyghte wordes, y^e very poyson of y^e deuil, shulde procede or come forth of chri­sten mens mouthes, into the whiche the sacrament of the very body and bloud of christ doth enter and is receyued. And aboue all thynges, take hede that ye doe vnto other, Tobi, 4, as ye woulde be done vnto, & Mat. 7, that ye woulde other menne should not do vnto you, that ye doe it not vnto theym, the [Page] whiche thinge yf ye woulde truelye & faythfullye obserue and fulfyll: ye shoulde easelye delyuer your soules from all sinne for he that hath no ler­nynge at all, and hathe these two sentences in mynde and memorye, maye by Goddes helpe and grace, in dede ful­fyll them. And notwithstan­dynge, I doe beleue that the aforesayde euyll and nough­ty custome, proceding of the obseruances of paganes, be throughe my wordes, & gods inspiration, cleane auoyded, yet yf ye knowe any that ab­serue and kepe that most ab­hominable fylthynes of the fawne, and y^• harte, loke that ye so chasten, and so correcte them, that they may repente theim that euer they committed [Page] suche a sacrilegious, and so abhominable a dede. And yf ye knowe any such as doe crye out, yf the moone at any season, throughe anye eclipse doth waxe obscure and dark, warne thētherof, and shewe them, that thy synne and of­fende greuouslye, yf they doo truste, that throughe theyr clamours & sacrilegius bold­nes, they may defende themselfes from the Moone (the whiche by Gods commaun­dement and ordinaūce at certayne and appoynted times doth waxe darke) or from a­ny other sorcerye or wytche­crafte. And yf ye see or per­ceaue any that offer vp theyr vowes vnto trees, or vnto any fountaines, or that hang aboute them or any of theyrs [Page] any diabolicall philaters, or caracters, herbes or the ioyse of anye herbe, or that (as I haue sayde) doo seeke vppon sothsayres, diuiners, or in­chaunters: correcte them sharpelye, and say vnto them that al that so doe, do lose the sacrament of baptysme. And in asmuche as we haue hard say, that Sathan hath so de­ceyued both men and womē, that they wyll not worke v­pon the thursday. I proteste both before God, and his ho­ly aungels: that except they which obserue those thynges amende and redeme such sa­crilege with longe and sharp penaunce, that they shall be dampned for euer. Nor I doubte not but y^• suche wret­ches, the whiche as in the honoure [Page] of Jupyter, wyll not worke vpon the thursedayes wil not be ashamed at al, nor yet fear to worke and labour vpon the sundaye. And therefore take hede, that ye earne­stly do chastē as many as ye knowe that doe soo. And yf they wyll not amende, suffer them nother to speake, nor to eate, nor yet once to dryncke in your cōpanye. And yf they be belongynge vnto you, or of your familye, scourge them that they at the leaste, which remember not theyr soules health, maye feare the puny­shment of their bodies. I my deare brethren, remembring your manifolde perylles and daungers, do thus tenderlye warne and admonish you, yf ye then willingelye doe her­ken [Page] vnto me, ye shal come to perpetuall ioye and lyfe euer lasting, the which he vouch­safe to graunt you, that with the father and the holy goste doth liue eternally. So be it.

Se [...] ^• 216¶ Of a Christen name, and that a Christian shulde often tymes thinke, why he is named a Christen man, and why he bereth the crosse of christ in his forehead. Ser. iii.

I Do reioice mi moste derelye beloued bre­thren, and do thanke God, that I haue deserued to fynd you in good [Page] helth. And truely my brethrē a father doth ryghteouslye, & not without a great cause reioyce, as oft as he doth finde hys chyldren healthfull in body, and deuout in the feare of God. And in asmuch as the goodnes of God hath graunted me double gladenes, as­well of youres. as of myne owne healthe, I must now open and declare vnto you the thinge whiche pertayneth, and is for the vtilitie & helth of your soules. It is very ne­cessary dere brethren, that w^t all our intention and mynde we should studye to enquyre and vnderstande, whye and wherefore we be Christians, and why we beare the crosse of Chryste in oure forehead­des. He muste vnderstande [Page] and perceaue good brethren, that we are not made Chri­stians to be carefull for thys lyfe. For (as sayth y^• Apostle) [...], Co, 25, yf we in this lyfe onelye doo beleue and trust in god, then are we of all other the moste wretched and miserable. For he that doeth thynke onelye vppon this lyfe, is compared and likened vnto a beast. For what other thinge doe bea­stes care for, but onelye to eate and drynke, to slepe, and to lyue voluptuouslye? And euen such as are all they that thynke moore vppon theyr bodyes, then vppon theyr soules, that loue glottonye and lecherye. more then iu­styce or chastitie. Therefore my dearely beloued yemust vnderstande, and knowe [Page] that we are made christians to thynke continually vppon the eternall world, & reward that is to come, and to labor more for the soule, then for y^• bodye. Our fleshe shal conti­nue but for a fewe yeares in this wolde, but oure soules (yf we lyue and do well) shal inherite heauen w^toute ende. But yf we do euyll workes, (that God forbyd) and labor more for bodelye pleasure, then for the helth or saluati­on of our soules, I feare me that when good men shall be receyued with the aungelles vnto eternall lyfe, that we (that god forbyd) shalbe caste headlyng into hel fyer. Good brethren: it is not ynoughe that we haue receyued a christen name, excepte that ther­with, [Page] we do good christē mēs workes. To hym it is ryghte profitable to be called a chri­stiane, that loueth chastitie, that exchueth ebrietie, that abhorreth pryde, and that as very poison doth reiect enuy. He is a ryghte good Christen man, that stealethe not, that beareth no false witnes, that lyeth not, that vsethe no per­iury, that committeth no ad­ultery, that dothe frequente the churche, that doeth not taste of his fruytes, vntyll he fyrst haue offered part of thē vnto God, that doth pay his tythes yearelye, to be destri­buted amonge the nedy, that doth loue his curate, and ho­noureth preistes, that loueth euery man as hym selfe, and hateth no man. Uerelye he is [Page] not onely a christen mā that doth feare and exchewe as the sword of Satan, deceit­full weyghtes, & double measures, but christ him self doth also dwele in hym. He is a good christiane, that cōming to the churche, doth exhibite and offereth vp his offeringe and that after his possibilitie and substaunce, dothe geue a peny, or a morsell of bread to some poore man, that recey­uyth the pore into his house: that wassheth the pore mens fete, that doth not only make no debate, but reduceth such as are at discorde and stryfe, to vnitie and concorde, that doth shewe reuerence, and y^• loue of vnfayned charitie vn to his frendes & elders, that doth lyue chast, and admony­nysheth [Page] his chyldren, and his neighboures with word and dede, in sobriete and chastite. He is a good Christen man, that as ofte as the holye and solemne feastes drawe nere, doth certayne dayes before, abstayne and keepe chastitie with his wyfe, that the more conueniently, & with a more sincere and sure conscience, a chaste body, and a clean hart he may come vnto the Lor­des borde and table. And he lykewyse that can the lordes prayer, and his crede by rote, & that faythfully dothe teach his children the same. Nowe good brethren ye haue herde who be good christians, and therefore let vs wyth Gods ayde and helpe, doe the beste we can or may, that this christen [Page] name be not wrongfully and vaynely in vs, and that Chrystes sacramentes suffer no iniury in vs, but in hearte let vs continually thynke vp pon good Christen workes, and in dede fulfyll them. For I praye you, what maner a Christian cal ye him, y^• scarce­ly commeth once to the chur­che, and yet when he cometh dothe not stande vp to praye for his synnes and misdedes, but to prate & bable, to cause stryfe and debate, or els to drynke, yf he may fynd a conuenient place, tyll he vomyt agayne? & after that he hathe well dronken, ryseth vp lyke a madde man, to leape and daunce, and to synge luxu­rious and fylthye songes of loue. Suche a one doeth not [Page] feare nother to steale, nor yet to commyt adultery, to geue false wytnes, to curse, nor yet to commit periury. But whether they be men or women that exercise and dooe suche vngodly workes, they nether receaue the name of a christi­an, nor yet the sacramente of baptysme, to theyr ayde and consolation, but to theyr iud­gement and damnatiō, And without they repente theym and do penaunce, they shall peryshe for euer: Nowe good brethren I haue opened vn­to you, whoo be good, and who be euyl chrystians. And therfore folowe those that ye se and perceaue to be good: & chasten, chyde, and correcte those ye knowe to be nought y^t through your owne vtilitie [Page] and theyr amendemente, ye maye haue and obteine doble rewarde. For they that are good chast, sober, hūble, and gentle, wyll by the grace of God, continue iu theyr good and godly workes, and the myslyuers, quyckelye or euer they departe from hence, a mend them selues, for yf they die without repentaūce, they shall not come to ioye, but to perpetuall and euerlastynge deathe, from the which God vouchsafeto delyuer vs. So be it.

Ser, 46.¶ Of the misterye, frute, and maner of fastynge in Lent. iiii. Ser.

[Page] WE oughte to esteme & sup­pose y^e whole tyme of oure lyfe, to be a place to exercise vertue in, and with al vertue to stryue to come to the celestiall rewarde, But that must and oughte most speci­ally to be done and fulfiled in this holy tyme and dayes of Lent: the whiche dayes be­yng halowed wyth abstinēce and fasting, do adde so much to the vertue of y^t soule, howe muche they diminishe of the voluptuous pleasure of the body. This a is lawful num­ber of fasting dayes, the whiche are celebrated in holy ex­amples. Moyses when he shoulde receaue the lawe of [Page] God did fast forty daies and forty nyghts without eyther Exo, 44. meate or drynke, by such ab­stinence and fasting, he was prepared and ordeyned to receaue the wyll and the com­maundementes of god. He 3, Re, 19. lias after he had fasted fortye daies, was translated and caried out of the world in a charet of fire to the hiest place of heauē. Our lord and sauyour Mat. 4. through fastinge of, xl, dayes did triumphe, and ouercame the temptacions of the deuil, and as victorius came to the predication and declaration of the gospell. And we in like maner ought to faste, and to obserue these dayes, the whi­che we do reade to be conse­crated and halowed by suche examples. Let vs therefore [Page] consecrate and honour these dayes with al alacrite & ioy­fulnes of hearte and mind, & prefer them aboue al wordly banketes, and bodely delyte. For in these dayes we are most kindled and inflamed to fulfyl the wil and y^e cōmaun­dements of god, for through abstinence the plesure of the body is much swaged and debated. Truely the pure mind doth then make most hast to God, and to do and fulfyl his commaundementes, when it is not mistempered wyth surfeytynge, nor wyth the sacietie of meates and dryn­kes. Where of oure Sauy­oure in hys Gospell dothe saye. Take hede to youre selues, leste youre hartes be ouercomme wyth surfeits [Page] with dronkennes, and with worldely cares and Luke, 21.cogitations, leste that sodayne daye come on you vnwares, for it shall come as a snare vpon y^e vniuersall world, and no mā shall scape it: Also thys great vtilitie and profit is in these hungery and fastyng dayes: for through suche abstinence and abstayning from lawful thinges, we are monished & muche exhorted to abstayne frō that, which is vnlawfull. We abstayne from flesshe, the whiche vpon other daies we mai vse lawfully. We abstain from wyne, the whiche we maye vse moderatelye. Let vs therfore whiche do exchue and auoyde the thynge that is lawfull, flye and aboue all thynges auoyde synne, that [Page] can neuer be wel and lawfully vsed. And yf we intende & purpose to fast from meat, let vs aboue al thinges fast and abstayne frō synne. For what doth it auayle vs to absteine or to void the body of meate if we replenish the soule with vice and synne? What do the it profitte the to be pale and wanne with fastinge, yf thou be blowen and puft vp with hatred and enuy? What doth it auayle vs to abstaine from wyne, yf we be dronken and full of the poyson of anger? What auauntageth it the to abstayne from flesh ordeined to be eaten, yf thou backbyte and speke malitiously of th [...] neyghbour? What dothe it a uayle vs to abstayne frome those thynges whiche are at [Page] sometimes lawfull, yf we do those thinges, which are ne­uer laweful? Therfore let vs (as I haue sayd) fast and ab­stayne from meate, but much more frō vice, that we maye be replenished with the abun dance of good & holy conuersation, and in time to com deserue & merite through gods grace and fauor, to be satisfy­ed with the rewarde of good workes. For they (as we doo read in the gosplel) are blissed Mat, 5. that hūger and thirst, iustice, for they shalbe satisfyed, In trueth we oughte to choose this cōpensation, that is to geue & to distribute such meates as we do absteyne fro, to the poore & neadye. For it is written. Blessed be they that are content to suffer, that in [Page] another place they may be refresshed. For that gyft is acceptable vnto God, when the neadye is fed and refreshed, when the bare is clothed, when anger is not perfour­med nor finished, whē y^t time of anger is not kept, & when euil is not done for euyl. Our fastinges are then thankful Aom 12▪ and acceptable vnto GOD, when we do refreshe and cō ­forte those that fast for veryenede & necessitie, for then we shal heare this sentence, Ue­rely Mat, 25. I say vnto you, inasmu­che as ye haue done it vnto on of the lest of these, ye haue done it to me. O the gret be nignitie and goodnes of god the which to represse and as­swage the couetousnesse of man saith that whatsoeuer is [Page] geuen to the least poore man that is, is geuen vnto hym selfe. The goodnes of God graunte you my brethren y^t ye maye so serue and please him with youre abstinence, almes dedes, & good workes: that he the which doth lyue eternallye, may brynge you to the eternall and true lyfe. So be it.

Ser, 62,¶ Of fastynge in Lent, and almes dedes. v. Ser.

I Praye you, & in like maner I admonish you my dere­ly beloued brethren, y^t none of you do presume to dyne in [Page] this lawfull and moste holye tyme of Lent, except it be v­pon the sundaye, or that par­aduenture ye be in such care and weakenesse, that your in firmitie & sickenes do the not suffer you to fast. For why, to fast vppon other dayes, is ei­ther a remedye, or elles a re­warde, but not to absteine in lent, is synne. He that at anye other tyme dothe faste, shall haue pardon and remission, but he that doth not fast and abstayne in Lente, shall fele payne. And yet let hym, that through feblenes cannot fast prepare somewhat as secret­lye as maye be, for hym selfe and other (yf there be any modiseased than hym selfe) that they maye eate it together. But he shall inuyte nor call [Page] none such to hys repast & dinner, that mai fast: Forif he do both god and man shal easely perceaue, that hys infirmitie is not the cause that he fa­steth not, but that throughe glutteny he wil not fast. Let him y^• can not fast, be content & eate his meate withsorow­fulnes, that he when other men do absteyne and fast, ab­stayneth not. Let hym cause the thinge that shalbe neces­sary for the sicke, to be secret­ly prepared for him selfe and some other. For it besemeth hym not to cal any whole mā vnto his table, leste that he, through other mēs gluttony encrease and augmente hys owne synne. And yet foras­muche as he fasteth not, hys charitie and almose oughe to [Page] be the more large to the pore, so to redeme those syn­nes by almose dedes, the whiche he coulde not cure nor heale, by abstinence and fa­stynge. It is my good bre­thren a verye good and a profitable thing to faste, but yet much better to gyue almose. Yf a man may or cando both they are two good thynges but yf he cannot, better it is to gyue almose. Yf thou be not able to fast, almose dedes without fastyng shalbe suffi­cient, but to fast without do­ing of charitable and almose dedes, is not sufficiente.

Therefore yf a man can not fast, almose wythout fastinge is good, but yf a manne may faste, and also do hys almose they are two good thinges, [Page] but to fast without doing of almes, is nother good, nor profitable, excepte a man be so very nedy and poore, that he haue nothynge at all to geue, and then the good will of hym that hath nothing to gyue, is sufficiente. For it is wrytten, Glorye to God an hyghe, and peace be on the erth to those that be wel wil­linge. Luke, 2, But who can excuse hym, when the lord hath promysed to gyue vs a rewarde Mat, 10, for a cuppe of cold water?

And why doth he say of colde water? leaste peraduenture some pore man would excuse him selfe by penury and lack of woode, and saye that he hath nother potte nor panne to warme any water withal Finally my derelye beloued [Page] brethren, the lord dothe so ex­horte, and so admonish vs by the holy prophet to do almes dedes, that there is in a ma­ner no man so pore and nedy, that can excuse hym selfe: He sayth thus. This is the faste, (sayth the Lord) that I haue Esay, 58, chosen, breake thy breade to hym that is an hungered. He sayth not, gyue hym a whole loafe, for perchaunce the pore man hath it not to geue, but he sayth, breake it, that is to saye, yf thou be so nedye and pore, y^t thou hast but one lofe of bread, yet breake of a pece thereof, & geue it to the pore. Also he sayth, leade the poore [...]ay, 58, mā that is without lodging, home to thy house. Nowe yf a man be so poore and neady that he haue not where withal [Page] to fede the poore, yet at lest wise, let hym prepare hym a bedde in some corner of hys house. O my deare brethren, what shal we sai to these thinges, or what excuse shall we make, that haue gret & wyde houses? and yet scarely vou­chesafe at any time to recea­ue the poore pilgrime, being ignoraunt, yea not beleuyng that chryste (as he doth saye) is receaued in his pylgrymes I was a straunger, and ye receaued Mat, 25, me, and inasmuch as ye haue done it vnto one of the lest of these, ye haue done it vnto me. It is tedious and laboriouse vnto vs, to re­ceaue Christ in pore and nea­dye menne, into oure coun­treye, but I feare me he wyll requite vs, & not receaue vs [Page] into this heuenly kingdom. We dispise him here in thys worlde, I feare me he wil despise vs in heauē. As he hī selfe doth saye, I was a hungred and ye gaue me no meate, I was a straunger, and ye did Esay, 58, not receaue me. Inasmuche then as ye did it not to one of the leste of these, ye did it not Ezec, 18, to me. But I beseche GOD my good brethrē, that he may remoue from vs, the thynge that doth ensue and folowe: for afterwardes he saythe: Gette ye from me ye wycked & dāned persones into y^t eternall Mat. 25, & euerlasting fire, y^• whiche is prepared for sarā & his angels. Therfore my brethrē let vs not heare these things slightly, or w^t our bodely ears onely, but faithfully hering it [Page] let vs so teache it with word & dede, that other men maye vnderstande it, & accomplish the same. Our Lorde Chryst Jesu grauntinge it, the whi­che liueth and reygneth with the father and the holy gost. So be it.

Ser, 66,¶ Of confession and pe­naunce. vi. Ser.

HOly scripture doth often ti­mes exhorte vs to fiye to the remedye, and medecin of confessiō, not that because that God hath anye nede of our confession, vnto whome all that we thinke, speake, or do, is cleare and at hand, but [Page] because we can not be other­wise saued, except y^t we being penitente, do penitently con­fesse, that we negligentelye haue cōmitted. Sathan shal not accuse him agayne at do­mes daye, that dothe here of his sinful dedes, and vngod­ly life, accuse him selfe, so that he be confest, and penitently doth leaue and forsake them, & renueth them not agayne. Confesse your sinnes (say the S. James) one to another, Ja [...]ab, 5, and praye one for another, y^• ye may be saued. And the A­postle Paule sayth, Confessi­on Rom, 50 with the mouth is to oure saluation. And Salomon sayeth thus of the confession of sinnes: he that dothe hyde and cloke hys synnes shall so rowe: but he that dothe con­fesse Pro, 28, [Page] his faults, and forsaketh them, shall obteine mercy. It is a ryght good medecyne of saluation, not to renew our olde m [...]dedes, nor to refresh the skarres of our old woun­des. For S. Ihon sayeth: yf 1, Jo, 1, we confesse our synnes, God is faithful and iust to forgeue vs, and to clense vs from all iniquitie. Dauid sayeth lyke. wyse, I sayd that I wold cō fesse Psal, 31, mine iniquitie and vn­righte wisenesse agaynste myself, and thou diddest remitte the wickednes of my synne. Lette the synner confesse his sinnes whilest he lyueth, for hereafter is no frutefull con­fession, nor no penaunce that Eccle, 1 [...] shal profyte to saluation. Se, nowe is the time of healthe, 2, Cor, [...], nowe is the acceptable time, [Page] nowe is the tyme of remissi­on, for those that are peny­tente. For why? after deathe shalbe the tyme of punysshe­ment for those that were ne­gligente to confesse them of theyr iniquities. All wickyd and sinneful personnes haue bitter penaunce in paine and torment, but yet it doth pro­fyte them nothinge vnto re­mission, for theyr conscience doth wryng them to the en­crease and augmentation of the paine that they do suffer: They myghte by conīession haue escaped the bitternes of theyr tormentes and payne, but they dyd not regarde it. And therfore as they are outwardly troubled with fire, so they are inwardly vexed w^t y^e remorse of consciēce. How cā surgion [Page] heale the would, the which the paciēt is ashamed to shewe? God dothe desyre our confession, that there by he might haue a ful and a perfect knowledge of our misde des, He that is ashamed to di close and to confesse hys sin­nes, shall haue God both his iudge, and hys punysher. A man shall do best to iudg him selfe in this worlde, leste that God here after iudge him to 1, Cor, 11 perpetuall payne and tormēt Euerye sinfull man ought to haue double sorowe in pe­naunce, fyrste, that throughe his negligēce he did no good and agayne that throughe a certayne boldnes he committed y^t thing which was euyll That he shuld not haue done he did, & y^t he shuld haue done [Page] he did not. Confession dothe iustifie, confession doth geue Confessi­on, remission of sinne. Al hope of forgeuenes doth rest in con­fession, confession is a worke of mercy, the verye health of those that be sicke, and wyth penaunce our onely help and comfort, whose land & praise the Lord doth declare in the gospel, saying: Do penaunce, Math, 4, for why, the kingdom of god doth drawe [...]yghe. And S. Ihon the ba [...]tiste dothe saye Do ye worthy workes of pe­naunce. Math, 3, Worthye workes of penaunce are, to be wayle the sinnes that are past, and to renewe them no more. As it is written, l [...]ke thou adde, nor Eccle, 5, heape not sinne to sinne. And our Lorde by the Prophete Esay, 1, Esaias doth saye: Washe ye [Page] and be cleane. He is wasshed & cleane, that doth bewail y^t is past, & approcheth no more vnto them. He is wasshed & not cleane, that doth lament his misdedes and afterward renueth that he lamēted. Of these menne. S Peter doth speake most terribly sayinge: 2, Pet, [...]2 A dogge returning to his vomite. O my child (sayth holy Eccle,: [...] scripture) hast thou cōmitted sinne? do no more so, but pray that the old maye be forgeuē thee. True penaunce is not iudged by the nūber of yeres but by the bitternes and he­uines of the mynd. S Peter by and by obteyned of God Mat, 26. the forgeuenes of his synnes, because he lamented most bitterlye that he had thryse de­nied hym. And notwithstan­ding [Page] a mans penaūce be but shorte, yet if it be done with y^e inward bitternes of y^e mind God the righteous iudg, cō ­sidering the secretnes of mās heart, will not despise it. For god doth not so much require the continuaunce of time, as he doeth ponder the will and the sincere mind of him that repenteth & doeth penaunce. For he that with al his heart & minde doth trust in Christ, although he departe and dye with much sinne, yet his faith shall lyue for euer, as GOD in hys holye Gospell doethe [...]oan, 11, saye, I am the resurrecty­on and lyfe, whosoeuer be­leueth on me, thoughe he were deade, yet shall he lyue, and whosoeuer lyuethe [Page] and beleueth on me, shall ne­uer dye. He doth speake of y^• death of the soule, the which shal happen and chaunce vn­to man, through the infirmi­ties and fraylnes of synne. God of his nature is mercy­ful, and ready to saue al those by mercye, the whiche he can not fynde to saue by iustyce. He woulde that euerye man [...], Ti, 2. shulde be saued, and that no man shuld peryshe, saying by the Prophere, that whansoe­uer a synner dothe conuerte hym selfe, that he shall lyue & not dye. And notwithstan­dyng Ezec, 33, we are all wicked syn­ners, yet yf we turne to pe­naunce, let vs not doute, but that throughe the mercye of God, we shall obtayne the remission of al out iniquities & [Page] sinnes. The mercy of GOD doth helpe and succour those that in this world be penitēt & do penaunce. For penaūce in the worlde that is to come (where euery man shal geue an accoūts of his owne wor­kes) dothe not preuayle. Pe­naunce must be done in this worlde, for after our death is none amendemente.

¶ Of auriculare confession. vii. Ser.

MEn are wont Ser, 30, to saye moste dearely belo­ued brethren, that God knoweth al thin­ges, and that with god there is nether time past, nor tyme [...], 13, [Page] to come, for he seeth al thyng and pondereth all thinge, all thinges are bare & open vn­to Heb, 4, God. Why will God then (say they) that we shulde cō ­fesse our sinnes to man? were it not better not to manifeste and disclose such euyl dedes, then to open them abroade? for who is he that wold glad lye saye, I haue trespassed a­boue al other. And yf I shuld shewe all thing vnto manne I shuld be estemed the worst of all other, & many throughe mine example wuld do much euil. Why should a man then cōfesse hymself to any other? O thou man, docite thou not know that we ar al sinuers? for if we say: that we be with [...], Joa, 1, oute synne, we deceaue oure [Page] selues, and the trueth is not in vs. We do al sinne, we are all borne in synne, we are all drowned in synne, yea & the chylde to whiche is but one Job, 15, daye olde. Wherfore then do we feare to be confessed? And yet we muste nedes be confes­sed vnto God, for he is good and gratious, and his mercy Psal, 99 endureth foreuer. God wold that we shuld be confest, nor that neyther, because he kno­weth not our misdedes and fautes, but because the deuill shuld heare and know, that we are confessed, and sorye for our iniquities. For after that we haue once wept, and be truelye confessed, he hathe not where withall, he maye any more accuse vs.

[Page] Marcke and see then good brethren, Sathan wold that we shulde kepe scylence and holde oure peace. And God woulde we shoulde be cōfest vnto whome shoulde we so­nest obeye? Uerelye vnto God, the whiche dothe euer­more commaunde that good is. Nor it is not sufficiente, y^e we abstaine from euil, except we do sorowfully confesse the euyl that we haue done. Nor it is not ynoughe to be con­fest to god onelye, but in lyke maner we must confesse oure synnes and tresspaces to mā. Therefore thou shalt not lynger to confesse thy selfe, and retourne vnto GOD. Nor thou shalte not differ it from time to time. For whye? the anger of God shal come sodē ly [Page] and destroy the. O my bre­thren that haue slepte hytherto, awake and retourne vnto your Lorde GOD with all your heartes with fastyng [...] Eccle, 5, wepinge, and waylyng. And inasmuche as he seyth with all youre hartes, the propher doth teache vs, that the fou­tayne of penaunce is in the Johel, 2, hearte, and that wepinge is referde vnto the eye, sobbing vnto the mouth, and fasting [...] vnto the whole bodye. O ma linger not to returne againe vnto the Lorde thy God, ex­amen thy conseience. Lok [...] vpon the secrets of thi heart, and consider or euer thou go to confessyon, that thy herte hath synned, desiring and couetinge the thinge that was naughtes, thy eyes in behol­dyng [Page] of vanyties, thy mouth by speakynge the thinge that was false, thy eares through hearyng of lyes, thy handes with smityng and cōmitting of murder, if not in very dede yet peraduēture in wil. Who can excuse him selse? our fete also are very quycke & spedye to euill. Therfore as ye haue geuen your membērs seruaū tes to vnclennes and iniqui­tie, from iniquitie to iniquite, euen so nowe geue your mem Roma, 6, bers seruauntes vnto ryght­tuousnes, that ye may be sāctifyed. And first let the hert be penitente and sorowfull for all suche vngodlye thynges as it hath at any tyme thou­ght vpon or desired: lette the eye wepe, lette the mouthe praye coutinuallye, lette the [Page] eare heare the worde of god, let the hands geue and be doing of charitable and almose dedes: receaue the poore pyl­grime, fede the sicke and hongri, and cloth the naked, lette youre fete be goinge to the churche, & youre knees labor to bowe downe vnto god, for as ther was no member but that throughe synne hath displeasyd god, so let ther be no membre without sufferaūce of semblabe and lyke payne, for god hath geuen vs oure mēbers to serue him withall and not to serue the world. But alas my brethren, the citezens of heauen, and gods familiare frendes, are made the seruauntes of the world, embrasyng & leanyng a grete deale more to earthly things [Page] then to eternal, to theyr own substaunce, then to them sel­ues. But good brethren, ye shulde not do so, for why, the time is at hand, and it doeth threten vs, Ryse ye vp there­fore Psal 126 that do eate the bread of heauines. Let vs haste vs to the churche, and with sorow­full teares confesse oure syn­nes. But first this order must be takē and kept. We (or euer we go to cōfessiō) must think vpon our synnes and trespasses, and in opening of thē, so confesse to god, and to his minister the prieste the maner & circumstaunces of them, that we maye departe from theyr fete not burdened, but exone rated & lightened. And good brethren, looke ye prolongue not the time, to confesse your [Page] sinnes, for he that doeth pro­longne or procrastinate the time vnto the last day of lent, or of his life to cōfesse his mis­dedes▪ he geueth good euy­dence, that he doth it not willyngly, nor gratiouslye, nor with a pure hart, but against his will. Marke and cōsider howe such constrayned and vnwillynge seruyce doth please ether god or mā. And therfore let vs not delay frō daye to day to confesse and to opē the secretes of oure heartes, for God hath promysed for­geuenes to those that are pe­nitent, and not to those that delaye theyr confession or pe­naunce vntyl to morow: therfore let vs not prolonge nor delaye our confession. But yet whē thou man or womā [Page] goest to confession, loke thou laughe not, nor that thou be gorgeouslye nor wel apparel­led, nor that thou begin not to vtter and shew fables, but that with al humilitie and to kens of repentaunce, ye do cō fesse your synnes one to ano­ther. Jac, 5, And I praye the not to leare to be confest. But how shal I confesse this and that? O thou man, as ofte as thou dost feele and perceaue that, doubte not but that it is the very temptation of the deuil, the whiche desireth so to in­wrape & intangle thee, that thou beynge alredy in sinne, mighste do without any gret temptation, that shuld please him. And therefore my bre­thren, feare ye not to confesse youre synnes, for I knowe [Page] that thyng lesse, the whiche I knowe by confession, then that, whiche I knowe not. Why do ye then feare to con­fess your sinnes? he is a wretched sinner as ye are, and perchaunce a more wretched sinner then ye are, that dothe here your confession. He is a manne: he differeth nothing from you, he is but as ye are. Why dost thou then thou sin­full man feare to confesse the to a synner? Choose what ye wyll but yf ye lurke vncon­fessed, ye shalbe condemned withoute confession. GOD doeth require confession, to acquite and deliuer him that is humble, and to condemne him eternallye, that is pro­wde. Be confeste my brethrē and delaye it not, haste you [Page] to come to the holy haruest of confession, for cōfession is the Confessi­on, helth of the soule, the destroi­er of vyce, the restorer of ver­tue, the victor & ouercomer of fendes▪ the feare of hell: the obstacle of satan, the cote and garment of aungels, the hope of the churche, the helth the gyde, the light, the espe­raunce and hope of al fayth­full people; O wonderful and holy confessiō, thou dost close vp the mouth of hel, and openest heauen gates. O confes­sion, without the, the iust mā is estemed vnthankfull, and the synner shalbe reputed as deade. O the lyfe of al iuste men, the glorye of all sinners, Thou art onely necessary for synners, and yet he that wyl be estemed iust, muste often­times [Page] visit the. Finally there shal nothing remayne in iudgement that was auoyded & disclosed by confession. Clene and pure confession is so pondered and wayde, and God doth set so muche and suche store thereby, that the theues confession hanging vpon the crosse, was aswel accepted as though he had died for gods cause: be holde howe muche y^e synners short confession dyd auauntage him? But we pristes (would to god we were good preistes) shoulde so dili­gently, and with such mode ratiō watch to fasten y^• word of feare, & of contrition in the heartes of synners, that we feare them not from confessiō and so to opē theyre heartes, that they not her shut vp, nor [Page] cloose theyr mouthes from the same. Nor we should not absolue the penitent excepte we sawe and perceaued that he were confeste. For the be­leife of the hearte iustyfyeth & the confession of the mouth Roma, 10 maketh a manne saufe. And therefore he that hathe the worde of confessyon in hys mouth, and not in his heart, is other craftye, or ells false. And he that hathe it in hys heart, and not in his mouth, is other prowde or feare­full. Therefore it behouethe preistes to bee suche as doo knowe what maner of medycine and howe muche therof they should minister to eue­rye sycke manne, The Lorde which lyueth and reygnethe for euer, being hys ayde and [Page] comforte.

Amen.

Ser, 57,¶ Of Penaunce. Ser. viii.

I Praye you my dearely beloued brethren, that if anye of you after y^e cour­se and fraile­nesse of mā, be ouerthrowen through the subtill craftines of Satā, or inwrappedī dedelye synne▪ and hath (as sayeth the Apostle) destroied in him selfe the temple of god. I pray 2, Cor, 3 him that he despere not of the mercy of God, but that he a­rise vp quicklye from his ini­quitie and sinne, lest y^t by the cōtinuaunce & custom therof [Page] he drowne him selfe in hys owne ruine, for he shal not be odious nor abhominable vn­to god, that hath done & committed sinne, but he that doth reste and contynue in synne. And because no man shoulde mistrust the mercy of god, the Lorde by his prophete dothe comforte vs saying, I desire Ezec, 33, not the death of anye synner but that he shuld returne frō sinne and lyue. And agayne Ezec, 18, Whensoeuer the wicked syn­ner shal returne from his wickednes, yt shall not hynder nor hurte hym. But thys his greate mercy doth then pro­fite vs, whē we slacke not to returne vnto him: nor ioyne nor accumulate synne vpon sinne. Furthermore we may knowe the woundes and fractures [Page] of y^• body, by the woū des and fracturs of the soule. For yf a mans legge, or hand be once broken, it is wont to be hardely brought and restored to hys olde vse agayne, but yet if they breake twise or thrise, or oftener in one place, your charitie maye easely vnderstand and perceaue wyth what dolor and payne suche woundes and fractures are healed agayne: and yet after longe payne & torment: scar­cely they can be restored and brought to theyr former and olde estate. And lyke reason is thought to be in the fractures and wondes of the soule▪ for yf a man do commit sinne once or twyse, and without any dissimulation doth fly vn­to the remedy of penance, he [Page] shal without any let, and per aduenture without any shāe recouer his helth again. But if synne beginne to be ioined to sinne, and that the woun: des of the soule, throughe the clokyng and defending of iniquitie do rather putrify thē by confession and penance do heale and amende, it is to be fearde, lest the sayinge of the Apostle be verified in hym. Dost thou not knowe, that y^e kindnes of god doth lead the Roma, 2, to repentaunce, but thou af­ter thine hard heart that cannot rēpente, dost hepe toge­ther the treasure of wrath a­gaynst the day of vengeaūce and reuelation of the tru iudgement of GOD. But per­chaunce some one man maye think, that he hath so greuouslye [Page] offended, that now he cā not merite to haue and to obtayne the mercy of God. But God forbid that anye sinner should thinke soo. O thou mā that doth consider and waye the multitude of thy synnes, why in like maner doste thou not consider the great power of the celestial phisition? And considering that God of hys mere goodnes wyl haue mercy vpon vs, and that by hys myghtye power, he maye be mercifull vnto vs. He doe the cloose vp the gate of hys dy­uyne mercy agaynst him selfe that doth beleue that GOD wyl not, or that he can not be merciful vnto him, or that mistrusteth him to be good & omnipotent. And therfore let no man nother after a hundred [Page] yet a thousand sinnes and crimes committed, despere of Gods mercy, but make al the haste he can, that God with oute any stoppe or let may be merciful vnto him lest that▪ he perchaunce do so accustome him self to sinne, that though he would, he can not be dely­uered from the snares & craftye deceytes of the deuyl. Dauid (the whiche was both by the ayde and gyfte of God) a 2, Regū, 11, 12, kynge and a Prophete was so preuented, that he committed not onely adultery, but also murder, and yet he reser­ued not him selfe, nor protracted nor taried not to do pe­naunce in his old age▪ but by and by, lyinge in a shurte of heare, and ouer sprinckled w^t asshes did sorowfull & greate [Page] penaunce, and fulfylled that he sayde in his Psalmes: I wyll wasshe and water my Psal, 6, couche euery night with my teares. And agayne, I dyd eate asshes as bread, and watered my brinke with teares. And because that with mortiferous Psa, 101 vncarefulnes he dyd not delaye to do frutefull pe­naūce, he immediatly so stird vp and reuoked the mercy of God, that alonely he lost not his kingdome, but also deser­ued to receaue and to haue y^• gift of the holy cōt̄orter. But peraduenture there be yet y^e wil say, I am ocupied in warfare, or I haue a wyfe, howe can I then do penaunce? As though that I (when I coū ­sel you to do penaunce) wold say, that ye shulde rather go [Page] aboute to plucke out the hea­res of your heades, then that ye should leaue youre synnes & wretchednes, or vnthrede youre gownes, then to refuse your euyll conuersation & maners. But let him whiche go­eth about by such dissimulation more to deceaue then to excuse hym selfe, take hede, & marke, that nether the honor of his kingdome, nor yet the dignitie of his apparel, could refrayne or let kynge Dauyd from doing of penaunce. Also the sacrilegius kyng A­chab 3, Regū, 21, (of whome Scrypture sayth) that there was neuer none suche solde to do eutil a­gainst God) after y^t Jezebell his wife had depraued him & had made him abhominable in the sight of God, Naboth [Page] being stoned to deth, because he wold not yeld vp his vine yard, yet after y^t the Prophet Heli had spoken vnto him, he put on a shyrte of heare, & bo­wed downe his heade vnto god, & did penaunce. Where vpon god said vnto Heli, hast thou not seene, how y^t Achab hath humiliated him selfe vn to me? Forasmuch as he (saith the lorde) hath buxomed and bowde him selfe vnto me for my sake (I wil not as long as he shal liue) punyshe nor trouble the people Now consider good brethren, that although this Achab was sacrilegius & naughtes, yet he prolonged not the time to do penaunce, but incontynently offerd vn­to GOO the sacryfice of an hūble and of a cōtrite heart, [Page] And if afterwards he hadde continued in his humylytye, the mercye of GOD, had neuer forsaken him. Also kyng Manasses was so wyc­ked, 4, re, 21, as it is wrytten of hym: that he replenished the whole citie of Hierusalem with al in iquitie, yet after y^t he was ta­ken & put in prison, he throgh greate penaunce and muche humilitie, dyd so obtayne the grace and fauour of god, that he merited to be numbred & accepted amōg the frendes & good louers of god, And af­ter y^t thesinneful Magdalene Luc, 7, (the which wasshed Christes fete with her teares, & wype them with her heare knewe that the heauenlye Phisition was come, she went into Simons house vndesired, & she [Page] that before was bold, prompt & shameles vnto all vnthriftines, was nowe more bold to be saued, and therefore she deserued to heare, that all her synnes were forgeuen her.

Nor this woman prolonged not to d [...] penaunce, but why lest she might sinne, she did so leue of to sinne, that no neces­sirie, but her owne voluntary will withdrue her from her misliuing. We might find manye mo in holy scripture, the which through doinge of pe­naunce after their infinite & innumerable crymes, prouo­ked and caused god to be mercifull and gratious Lord vn­to them, the which did not only returne to their first estate and condition, but to a much better. But forasmuch as it [Page] were a very longe thinge to speake of al, these fowre whi­che we haue recited & spoken of, al sufficient to know that the lorde (the which forgaue Dauid after so great a sinne, and the sacrilegius Kynge A­chab) and that after so innu­merable iniquities reputed penitent Manasses to be his frende, and forgaue the sinful Magdalen, which did wash his fete with her teares, and did wipe thē with her heare al her sinnes is ready not only to forgeue vs oure mysde­des and trespasses, yf we re­turne vnto hym, but also to geue vs eternall beatitude, & rest euerlasting. Therfore mi good brethren, let vs (thyn­kyng vpon those thynges) la boure with Gods helpe, as [Page] much as we maye possible, y^t no deadly sin crepe in amōge vs, but yf so be there be any, y^t througe y^t deceytfulnes of the deuil are ouerthrowē or east into this euill, let him or euer any such crimes by a cō ­tynual custome do encrease, seke for remedy, and laboure wyth greate sorowfulnes of hearte, to be reconsiled, & to wyn the fauour of almightye God againe. Nor let him not be ashamed to do penaunce, y^t was not ashamed to synne, but stryue incontinently thorough godly operation to a mende him selfe, that he may be knowen, and accepted of the father amonge hys chyl­dren, leste that he exclude hym from the eternall blysse [Page] and eiecte him from the hea­uenly banket, and boūd both hand and foote, caste him in­to the exterioure darkenes, where is waylyng and gnas­shyng Mat, 2 [...], of teth, and that he re­uoked, and throughe the me­decines of penaunce, humily­tie, and cōpunction, restored to hys olde estate and helthe agayne, and adourned wyth the perylls of good workes, maye meryte to heare these wordes. O my good and faythfull seruaunt, enter and come into the ioye of thy lord

Amen.

[...]¶ Of almose dedes, Ser. ix.

[Page] _ [...] My most derly beloued brethrē haue monished you & presumed too geue you coū ­sell to do and to geue almose And although my admonition hath (God willing) profy­ted manye a one, yet I feare me, leste there be, that do lesse then they may, or els nothing at all. But some wyll say vn­to me. I am a poore man, & not able to do any almose de­des. But because y^t no poore man shoulde excuse himselfe from doing of almose dedes, our Sauiour hath promysed to rewarde vs for a cuppe of colde water. Sayst thou thē Math, 10 that thou arte poore? Yf thou haue in substaunce no [Page] more then wil resonably find thee, then thy onely good wil is sufficiente. But I pray the exactly to examen thy consci­ence, whether that at tymes peraduenture thou haste not lost through superfluous drinking, thatthou mightest haue geuē in almose, or lest that in earthe thou haste consumed through gluttoni, y^t thou shuldest with almose and charitable dedes haue layd and treasured vp in heauen, or lest by preparynge of delycate wel­fare, and byinge of superflu­ous araye and apparell, thou hast not nowe the thing that thou sholdest haue to geue vn to the poore for the saluation and redemptyon of thy soule. And notwithstandynge our galaunte and pretious araye [Page] is wont to be consumed and mothe eaten, yet the neadye can not obtayne nor get the thinge that is moost vyleste. Yf all these impediments thē do not aggrauat nor burden our soules, or yf we haue the thinge, whiche onelye suffy­sethe vs and oures, we shall not then appere to be in faut and guty, although we geue nothing to the poorer but yf luxuriousnes and super flui­tie (as I haue sayde) doo de­uoure and consume, that charitye and mercy myghe haue tresured vp in heauen, let vs then whyle tyme is amende oure selues, and [...]udye to re­compence and wyth all oure myght to fulfyl that we haue not done, or perchaunce that [Page] we haue done, but far other wyse and lesse then we shuld haue done. And therfore help thy selfe (O thou christen mā) that doeste reade and heare these thynges, with Daniels Daiu, 4, most holy counsel. Accept my counsel (sayth he) and redeme thy soule with almose & charytable dedes. The whyche counsell, yf thou wylt not ly­sten to and heare, thou shalte call vpon God, but in vayne. O thou soule that doste inha­bite and dwell within these carnal & frayle wales, watch praye, aske, seke, and knocke. Math, 7. I say watch asking, pray se­kyng, and knocke workyng, The Lorde shall aunswere thee, that doeste watche and aske, sayinge, beholde here I am. If thou wylt pearce and [Page] go thorowe the fire, thy lorde God is with thee, & the flame Esay, 43, shall not burne the. For why, as water doth quench fire, e­uē so doth almose dede quen­che synne. Therefore yf thou Eccle, 3, wylte open thy hande to the poore, Chryste shall open hys gates vnto the, that as a pos­sessioner of heuen thou maist enter & come in. And yf thou thynke that the ende of the worlde be long a commynge, loke onely vpon thyne owne ende, and beholde howe the worlde by a lytle and a lytle doth consume and vanish. Al thynges whyche were good, are gone and taken away, & such euyll as neuer was doth approche. The thing that the word of God dyd pronosty­cate, is dayly accomplished & [Page] fulfilled, & yet that notwith­standynge, man doth nother chaunge nor amend. There­fore take counsel whilest that thou hast thy redemption in thyne owne hande, geue and distribute vnto thy selfe that is thyne, whyleste it is thy­ne. For the thinge that thou doest possesse and hold, is but frayle and bryttle▪ and other mens that thou doeste loke for. Consider what ma­ner of pryce the Lorde payde for thee, he shedde hys prety­ous bloude for thee, he loued thee intierly, that so dearelye bought the. O good brother auoyde and flye the example of the riche man, whose dog­ges Luc, 19, the poore man Lazarus did feede and nurish with his woundes, and yet they gaue [Page] him not so much, as the crummes which fell from the riche mās table, but this thing not long after was clene altered, for the pore bought his salua­tion with pouertie, & the rich man his payne and torment [...] with y^• aboundance of riches The poore man was exalted vp with aungels into Abra­hams bosome, and the rych [...] man thruste downe into the profounde depenes of hell from whēce he sawe the por [...] manne, yea the poore mann [...] the riche man, he that denied a crome of breade, desyred [...] droppe of water. Lette the [...] therefore that be ryche and aboundannte, (the whych [...] wyll not helpe nor redem [...] them selues with their ow [...] goodes and substaūte) think [Page] vpon these thinges, leste they suffer and cometo like punishmente. He was rych rhat we do speake of, & likewise there be rych men here, vnto whō we do speake, they are all af­ter a name, but lette them be­ware, that they be not of one condition, but these thynges were chaunged betwene the ryche man clothed in purple, and the poore man full of by­les and botches. For the rych man lost that he had, & poore Lazarus began to be that he was not. The rych man lefte in thys world hys ware houses and shoppes full of goo­des and great substance, and in hell, he desired but a drope of water, and coulde not ob­tayne it. Take hede good brethren, the whole body of this [Page] rych man is troubled wyth the flames and fire of hell, & yet his tonge (because wyth prowde wordes he despised the poore man) is most vehe­mently tormēted. The tonge which wold not counsell him to geue the poore manne his almose, is mooste greuouslye burnte and punyshed wyth the fire and flames of hell▪ He cryde out and sayde: Fa­ther Abraham, sende Laza­rus that he maye dyppe hys fynger in water, and cole my tounge. O thou ryche man, with what audacitie & bold­nesse dareste thou require a droppe of water, that wouldeste not profer a crome of breade? Thou shouldest now euen of ryghte haue demaunded and asked it, yf thou haddest [Page] gyuen it. O these worldely goodes, the whiche in hell are greuous & euil. To thys riche man seruice came fyre and torment. He dothe suffer the cruell and harde tormen­tes of hell. He is wrong, and crieth out, and sayth. O most pure and ryghteous iudge, other let my paines be recompensyd, accordynge to myne iniquities, or els lette me re­ceaue condinge punyshment and payne for the tyme, that I was in wealth, or double payne, or foure tymes more payne. Why doest thou com­maunde me to be kept these many. M. yeares in this fla­myng fire? I am so bound w^t the bowndes of my sinnes, y^t I can not escape. I am euery moment of an houre, payne [Page] fullye tormented and puny­shed. The fier dothe cruellye vexe me, nor it doth not spare me, it bothe tormenteth me, and reseruethe. To these la­mentable and dolorous com playntes, he myghte thus without doubt haue aunswered hym: What shall I do vn to the? Thou dyddest no al­mose dedes, the which might haue quenched the tormen­tes Eccle, 3, & paines, that thou doest nowe abyde and suffer for thy synnes and iniquytyes. Scrypture did call vpon the but thou wouldest not here. The propheres hold not ther peace. The apostles preched, The gospel gaue out his softd The tormentes and pay­nes prepared for the synne­full [Page] were declared vnto thee. And the reward of the righ­teouse was promysed thee, but thou trustynge and ha­uing affiaunce in these world lye goodes and possessyons, dyddest reiect and contemne Gods precepts and statutes as tryfling and vayne fables

Let the poore praye for the, and whatsoeuer thou doeste aske, I doo graunt it thee. But yet I doo handle & vse thee, but iustlye, for there shalbe iudgemente mercyles Ja, 2, to him, that sheweth no mer­cy. My iustice can geue thee nothing els, but that thy workes do deserue and meryte. And therefore thou beynge nowe deade, and in another mans powre and dominion, doeste call vpon me but in [Page] vayne. For when thou might test and diddest see me in the poore, then thou wast blynd and wouldest not see me. O my brethren made by y^e hand of God, & boughte as I was full dearely, herken vnto the Lordes counsell. Obeye and fulfyll the desire of your bis­shop, that wyth hym ye may take and receaue your inhe­ritaunce in your fathers kingdome. Of a bonde man thou arte made a frende. Despyse that thou art borne, and doo vnto Christe, as he dothe vn­to thee. Why shoulde he not take parte of thy substaunce that hathe prepared for thee rewardes euerlasting? Why shoulde he not haue the tenth of thy goodes, that hathe ge­uen the all, for this earthelye [Page] patrymony God dothe offer vs heauen, he sayeth thus. Come ye blessed chyldrē, and Math, 2 [...] inherite the kyngdome, for I was an hungred, an ye gaue me meate. Then may ye saye luckely, yf so be ye were large and faythful in doing of your almose, when saw we the an hungred, and did fede thee? what a thing is this my bre­thren. The true and fairhful detter confessethe hys dette, and the creditours excuse it. Then shall your father, your LORDE, and your frende with whome ye haue made a celestial conuention and bar gene, aūswere you thus. In asmuch as ye haue done it vn to one of these least of my brethren, ye haue done it to me. I shall therefore geue you ce­lestiall [Page] and eternal rewards and a kyngedome vpon my ryghte hande. Nor that, because ye haue not trespassed: but because ye haue redemed and raunsomed youre sinnes with almose and charitable dedes. I praye you good bre­thren to remember these thinges, and that it maye so pro­fite the poore and neady, that I for my gentle admonition maye obtayne forgeuenesse before the seate of the eternal iudge, and ye for your liberal contribution and almose de­des, eternall glory, our Sauiour Jesus Chryst, graunting the same, to who me with the father and the holy gooste be honor for euer and euer.

Amen.

¶ Of the chastitie that oughte and shulde be Ser, 293 betwene man and wyfe. Ser. x.

WHENsoeuer my welbelo­ued brethren we do com­mend chasti­tie as it ou­ght and is expedient it shuld be commended, younge men and such as are in the floure of their age do saye thus. We are younge men, we can not lyue chaste. To whome we may and ought to geue thys aunswere, that they can not lyke chaste and vndefiled, because they eate more then is expedient, and drynke moore wyne then neadeth, nor wil [Page] not flye nor exchue the fami­liaritie of women, nor yet fere, nor be ashamed to hoūt and to haue their suspecte cō ­panye, but let all suche lysten to the Apostle sayinge. Flye fornication. And this▪ be not droncken with wine, where­in 1, Cor, 9, is excesse. And Salomon Ephe, 5, sayeth, wine and women do reproue and cause wyse men Ezec, 19, to do amysse. Let those that saye that they can not kepe chastitie, aunswere me, whe­ther they haue wyues▪ or no: yf they haue wyues, why do they not take hede to Gods sayinge in his Gospell, What soeuer ye wyll that men doo vnto you, do lykewyse vnto Math, 7, them. And why do they not kepe their fidelitye and pro­mise made vnto their wiues, [Page] the whiche, they woulde, yea and desire that their wyues shulde kepe with thē? And seing that a man called uir, doth take his name of thys worde uirtus, and a woman called muli cr, of thys worde mollities, that is, of softenesse and frayltye, why would manne, that his wife shoulde ouercome thys moost cruell letchery, when that he himselfe at the fyrste stroke & motion therof, dothe yelde and fall? But here per­chaunce al suche as be vnmaried shal saye vnto me, that they maye be well excused, because they haue no wiues to kepe promyse wythal, and therefore they canne not liue pure and chaste. To these that pretende thys false and wretched excuse, a manne [Page] may and ought to make this iust aunswere▪ Noo manne oughte more to auoyde vn­lawefull thynges, then they that doo reiecte the thynges, which are lawefull. Conside­ryng then that it is lawefull for manne to take and to ma­rye a wyfe, and that it is a­gaynste the aucthoritie of all Scrypture, nor neuer lawe­full to committe adulterye. why doeste thou not then with Goddes fauoure marye a wyfe▪ the whiche is lawful, but dost presume with Gods displeasure to do the thynge, that is not lawefull? Yet I would fayne know whether y^e they, the which haue no wi­ues, nor were not ashamed, nor in feare to cōmit adultry or euer they were maryed, [Page] that theyr soules shoulde be defyled or corrupted, or they were maried vnto them? but seyng that there is no man y^e with pacience could abide or suffer y^e, why do not they thē kepe y^e self promyse with their wiues, y^• which they do desir y^• their wiues shuld kepe w^t thē. And why doeth he desire to be maried vnto a virgin y^t is none hymselfe? Why doth he desire to be coupled with her that is alyue, when that he him selfe, through adulte­ry is deade in soule? for it is E [...] written, The soule that doth synne, shall dye. And the A­postle sayeth full terryblye. God wyll iudge adulterers. He [...], 13, And agayne, Adulterers shal not possesse the kyngdome of heauen. But peraduenture, 2, Cor, 6, [Page] there are that thynke it lawe full for men or euer they be maried to committe fornica­tion, but not for wemen. Many there are, the whyche not fearynge God, do commytte these crymes, moste greuous and most worthy to be punisshed, because they are com­mon, and customablye vsed, and so litle estemed, that men nowe a dayes doo not reken them to be enorme and wyc­ked trespasses. But yet in the catholyke fayth, whatsoeuer is vnlawefull for women, is vtterly vnlawefull for men. For why, both men and wo­men are redemed wyth one pryce, that is▪ with the preci­ous bloude of Chryste. They are called to one faythe, & are gathered together in one mi­stical [Page] body of the church, they receaue the sacrament of ba­ptime together, they come together vnto the aulter to re­ceaue the holy communion of the body and bloud of chryst, and the commaundementes are geuen equally vnto them both. Seinge then that it is so, with what boldnes, or cō ­science do men beleue y^t they onely may do that thing vn­punished, the which is nether lawfull for man to do, nor yet for womā. But I wold that al such as presume to do such detestable thynges, shoulde wel and perfectly know, that yf they do not for the with a­mende themselues, and doo the fruytefull workes of pe­naunce, but dye sodenly, that without doubte or remedye, [Page] they shall be troubled wyth perpetuall fire. But what a thinge is this, for many therbe, whiche are not ashamed, or euer they be maryed too kepe concubynes, the whiche they forsake wythin feawe yeares after and be maryed Fyrst they do muse and caste with them selues, howe that throughe deceytfulnesse and thefte, they maye come to ry­ches and vnlawful againe, & afterwardes agaynst all rea­son, they do marye wemen of more nobilitie and substance thē they thē selues be. Mark with howe many euyls they that not onely vnluckedly do desire to do seruice vnto let­chery, but also to couetous­nes do intangle thēselues w^t al. Therfore I do cōtest & de [Page] here before God and his aungels, y^t he hath alwayes for­boden these crimes, and that they neuer pleasyd hym. For sence y^e time of Chrystes law it was neuer lawefull for mā to kepe aconcubyne, nor ne­uer shalbe. But yet there be that do it by the law of man, but not by Gods lawe, nor yet by iustice commaunding, but by the onely pleasure of y^e bodye rulynge them, When the Apostle sayeth to those that be maried, that the time which remaineth is but short 1, Cor, 7, and that they whyche haue wyues, should be althoughe they had none. And agayne, wythdrowe youre selfes for a while, that ye may geue yourselues to prayer. Howe doth he suffer men to haue concu­bines [Page] that doth commaunde them to kepe chastitye that are maryed: And therfore I agayne and agayne doo saye vnto you, that he, the whiche before he be lawfully maried doth presume to kepe a concubyne, doth gretely synne and trespasse, and more greater synne then he, whyche com­mitteth adulterye, for the adulterer dothe it secretlye, and fereth, and is ashamed to do it openly, but he that kepeth a concubyne openlye, dothe thynke that withoute shame he maye do in the presence of al the worlde, suche an exe­crable thynge moste lawfully But they peraduēture why­che are not defyled nor be spotted with thys synne, doo saye, why be not they that cō mytte [Page] and do suche enormy­ties remoued then frō Gods boorde? Preistes verelye pu­nyshe not suche enorme and greate crymes, because that many men do vse them, but if a feawe in number woulde presume to do suche euil they might and ought not onelye to be remoned from Godes boorde, but also frō the spech and familiaritie of al christen people, as sayeth the Apostle Wyth suche a man thou shalt 1, Cor, 5, nother eate nor drynke. But yet (as I haue sayd) the mul­titude of misdoers doth let y^• preiste to punyshe them, al­thoughe good preystes doo what thei may or can, & with continuall and perfect chari­tye do both syghe and praye, that at the least wayes, they [Page] myght by their admonicions and prayers prouoke and in­duce them to penaunce, the whyche, because of the infy­nite multytude of them, they coulde nother correct nor pu­nyshe. And therefore I praye you agayne and agayne, yea and lykewyse I desire you, that as he whych woulde be maryed, doth couet and de­sire to fynde hys spouse a vyrgine, so in like maner, let him vntyll he be maried, kepe hys virginitie, for yf he doo not he shall not accepte nor receaue the benediction wyth his spouse. And soo the scripture shalbe fulfylled in hym, whi­che Psa, 10 sayeth, he would haue no benediction, & it shalbe farre from hym. Nowe then yf pe­naunce do not helpe, what [Page] shall become of thys manne? Or what shalbe hys iudge­ment in tyme to come, that in thys worlde was not wor­thy to receaue the benedicti­on, and to be blessed with his spouse? And note thys my brethren, yf they which haue no wyues, throughe kepyng of concubines, or medling with other mens wyues be in soo greate daunger, what shall they most vnfortunates thinke of them selues, that per­chaunce haue wyues, and yet commytte adulterye and throughe a certayne madnes do despere of the iudgement of GOD, nor feare not the paynes of hell, nor drsire not the eternall reward? Uerely yf they were in true and per­fecte fayth, they wold beleue [Page] in God, and feare the iudge­ment that is to come. And this may wel be proued, that all suche do beleue and truste more in man, then they do in God, for where they do see, & perceaue that men be, there they do feare to committe a­dultery, but to do it secretlye (where God doth see it) they feare not. But yf they had neuer soo lytle a sparke of true fayth, as they suffer not their seruauntes to trespas in their owne syght and presence, so woulde they not presume to do and committe adulterye in the presence and syghte of the Lorde their God. But of these speaketh the holy goost by the Prophet. The vnwise psa, 13, &, 52, man sayde in his hearte and mynde, there is no God: For [Page] thys is withoute peraduen­ture, that he beleuethe not, y^• there is a God, whych secretlye dothe those thynges in gods syghte and presence, the which he feareth to do in the presence and sight of manne. But y^t wrtche knowethe not that the face and anger of Psa, 3 [...], God is vpon al those that do euyll, to destroye them for e­uermore. But perchaunce some do saye thus, howe can I that throughe my greate busynesse, or by the kynges commaundement am absent from my wyfe so manye mo­nethes or yeares kepe chasti­tie? Unto thys I maye geue thys aunswere, that he re­tourne home vnto hys wyfe. But when I aunswere the merchaunt so, he sayeth, that [Page] yf he leaue of the feate of merchaundise, he shal not be able to lyue. The man of warre doth saye, yf I departe from the hooste: the kynges maie­stie wyll be discontente wyth me. But vnto these a manne may saye, that yf he feare the kynge and vpon that occasyon retournethe not home to his owne wyfe, he oughte soo to feare God, that he touche nor cōpany with none other mans, for as the kynge maye put hym to death▪ that retur­neth home from the hoost to hys wyfe. without lycence, so maye god punyshe hym per­petuallye, that beynge farre from hys wyfe, commytteth adulterye. I praye you good brethren, yf soo be that anye of you through your necessary [Page] busynes, or by the kinges commaundemente be at some tymes farre from your wyues, why shoulde ye not lyue so longe in chastitie for the loue of God, and y^• welth and saluation of your soules. Doth thy busines, & the kin­ges commaundemente, in­force the for so manye dayes not once to touche thy wyfe, and the loue and precepte of God shall not perswade thee to touche none other mans? but I woulde that all they, y^t whiche for lucre sake onelye and ryches, and at the kings commaundement do obserue and kepe these thynges, and dyssemble to kepe them for Gods sake, shoulde knowe y^t yf penaunce do not ayde and helpe them, that they (when [Page] [...] [Page] [...] [Page] they shal stande in iudgemēt before GOD) can not escape frō hearing of heauye & dolo­rous wordes, for these wor­des shalbe sayde vnto them, Gette you hence from me ye Math, 25 wycked and cursed people into eternall fyre. And what a thynge is this, that a [...]olde champion goyng to battaile shall at some tymes peraduē ­ture sleye no lesse then tenne of hys enemyes, and committynge of adultery with some mayd taken in warfare, doth murder his owne soule with the sworde of synne? Consy­der howe great an euyll it is that man should be more cru­ell to hym selfe, murderynge hys owne soule throughe let­cherye, then to the bodyes of hys enimies by byctory. For­sothe, [Page] it is a dolorous and a lamentable thinge, that he (as I haue sayde) who hathe victoriouslye ouerthrowen ten of hys enemyes, shoulde be ouercome by a woman: or that he, which hath ouerthrowen so many of his enemies bodies, should in hearte and soule be ouercome by a wo­man. Surelye it is to greuous a thing, that he whyche can not be ouercome with no weapon, shoulde be subdued through bodely lust and pleasure, or that swete and plea­saunte wordes shoulde ouer­turne hym, whome no hard­nes could ouerturne, or that he which disdayned to be the bondman of man, shoulde me rite to be the bondemanne of synne, when that it is a more [Page] vnworthye thynge, to serue in minde, then in bodye, as it is wrytten, for of whom so­euer a man be ouercome, vn­to the same is he in bondage. 2, Pe, 2, Good brethren, yf I shoulde not shewe you these thynges I should aunswere for youre selues at the daye of iudge­mente. But whosoeuer he be that is more desyrous to be greued or angrye wyth me, then to amende hym selfe, he can not now throughe igno­raunce excuse hym, sayiuge▪ that he was not monished of these thinges, nor forbydden to do euyll, nor prouoked by oft castigation and admoniti on vnto all suche thinges as should please God. But I beleue, that the mercy of god shall so inspire euerye negly­gente [Page] person, that they shall be muche more worthe and angrye with them selues, thē with the preistes good me­deeynes and admonytyons And as the sycke and weake persons doo require bodelye helth of the carnall phisition so shall they require and de­maūde soule helth of the spy: rituall and goostlye Phisity­on. But I do hope and trust that throughe the mercye of God, they shall soo studye to comforte & chere vs by theyr good amendement, that they shall come moste prosperous­lye, God willinge, to the eternall rewarde, and lyfe euer­lastynge.

Amen.

Ser, 47, ✚ Of the fire of purgatory, & howe it purgeth not mortall but veniall synnes.

[Page] WE haue herd my derely be loued brothrē the Apostle, saying in the apostolicaliesson, that no man cā laye anye other fundatiō then y^t which is laid, which is Jesus christ, if any mā bild on this funda­tiō, 1, Cor, 3, gold, siluer, preciusstones timber, hay, or stoble, euerye mās worke shall apere. For the daye of our lord, shall de­clare it, & it shalbe reueled, & shewed in fier. And the fyre shal proue and try euery mās worke, what it is, yf any ma­nes worke y^t he hath bylde vp on, byde, he shyll receaue are warde, yf anye mans worke burne, he shal suffer losse, but he shalbe safe him selfe, neuertheles [Page] yet as it were thorow fyre. Ther ar many that misse vnderstādinge this lessō, are thrugh a certen false securitie deceuyd▪ beleuinge y^t yf they bild vpō the fundatiō of christ criminal & mortal sinns: that these sinnes maye be purgyd by this trāsitory fire & that afterwardes they shal come to perpetual & eternal life. But this vnderstāding dexely be­louid brethrē, is to be correc­ted, for they that so flatter thē selfes, deceiue them selfes. For criminall synnes are not purgid by that trāsitorye fyre where of the Apostle dothe speke, he shalbe safe him selfe, neuerthelesse yet as it were thorow fire, but only smale & venyal sinnes, althoug y^• not only criminal, y^t which thing [Page] is worse, but also veniall, yf they be to many do drowne, and vtterli destroy mē. And yet some aswell of the crimi­nall as of the veniall, are to be rehersyd & spoken of leste that any man should vaniely go about to excuse him selfe, and saye, that he knowethe not which are criminall and whiche are venial. And not withstandynge the Apostle hath rehersed manye of the capitall and criminal sinnes, yet lest we shold be semed to cause desperation, we shall truely & shortly declare and shewe you what they are.

Sacrilege, murder, adulte­ry, false witnes, thefte, rape, pride, enuy, auarice, anger, if it continue in man, & ebrietie yf it be continuallye vsed, is [Page] counted & numbred among them. And whosoeuer doth fele and perceue that any of these do reigne or haue any dominion in hym, except he worthely amende him selfe, and hauing time & space, do longe & continuall penaunce and distribute large almous and abstayne from those sinnes, he cannot be pourgyd with that transitorye fyre wher of the Apostle speketh but the eternal flame of fyre, shall torment him withoute remedy. And although smal & veniall synnes are knowē vnto all men, yet because it were lōg to reherse al, nede­full it is to name certen of them: As ofte as anye man in meate or drinke receueth more then nede is, he shall [Page] vnderstād that it perteineth ta veniali synnes. As ofte as he speaketh more than beho­ueth, or doth holde his peace more thā is expedient. As oft as he exasperath the poore as­kynge hys almes inportunatlye. As ofte as he beyng hole of body, al other geuen to ab­stinence and fastinge, wyll dine & geuē to slepe & sluggishnes, doth slothfullye aryse to come vnto the church. As oft as he knoweth & medleth w^t his wife, excepte he desire to haue childrē. As oft as he slofully doth seke & visit the im­prisoned & bound with bāds. As ofte as he slothfully doth visit y^• feble & sicke, yf he neg­lect to reuoke & cal the disturled to vnitie & concorde, if he exasperate his neighbor, hys [Page] wyfe, his child, or his seruāte more thā behoueth, yf he flat­ter them more then is expedyent. Yf he flatter any gret or noble mā other willinglye or of necessitie, if he fede not the poore hungrye mā, or if vnto him selfe he prepare to delitious & sumptuus fare, if he occupy him selfe in the churche, or out of y^e churche with void & idle fables, wher of a count Math, 1 [...] must be geuen at the daye of Judgement, yf we swere vn­awares, nor cannot through somme necessytye fulfyll the same we fall into periurye, when we of lyghtenes and 1, Cor, 9 temerariously do cursse, seing it is wrytten neyther they that cursse, shall possesse the kyngedome of GOD. And whē we temeraryusly do sus| [Page] the thing, which often times doth not proue as we bele­uyd, withoute doubte we do amysse. It is not to be doubtyd but that these thin­ges and the like, do pertaine vnto the smale & venial syn­nes, the whiche (as I haue sayde already) can scarcely be numbred, and of the whiche not onelye chrysten peo­ple, but also no sainte at any tyme coulde or can be vngil­ty: And although we beleue not that these synnes canne kyll the sole, yet they in such wyse do deforme and diffi­gure it as it were with certē blaines. & an horible stabb [...] that it suffreth not the soule to be embrasid of the celestial spouse, nor scarselye or else with great confusion, to com [Page] vnto hym, where of it is written, he hathe prepared and made the churche vnto hym Ephe, 5, self, with out spot, or wrincle And therfore they must be cō tinually with cōtinuali pray­ers, with manye fastinges & large almesredemed, least y^e they perchaūce gethered to­gether in a hepe, drowne the soule. For whatsoeuer of all those sinnes we redeme not, shalbe purgyd with that fyer of y^t which y^e apostle hath said It shal be reuelid & shewd in 1, Cor, 3, fyre, & if ani mās worke burn he shall suffer losse. Or yf we whilest we liue in this world, do fatigate & trouble our sel­ues with penaūce, or afflictid by god do willinglye suffer y^e same with manifold other tribulatious for these syn̄es, we [Page] if we geue god thākes, shalbe deliuered. The which dothe so chaūce & happen, if as oftē as our husbād, or wife, or our child, doth dye, or if oure sub­staūce (the whyche we loue more thē it behoueth vsto do) be takē frō vs. And although we loue christ more then our substaunce, and had rather if necessitie shuld so require, lese our substaunce, then to deny Christ, yet because (as I haue said) we loue our goods more thē nedeth, wecān [...]t leue nor lese them, nother liuynge nor dying, with out gret heuines & sorow, & yet yf we as good children geue thankes vnto god, the which as a good fa­ther doth permitte and suffer those things to be takē from vs. & with tru humiliteprofes [Page] our selues to suffer lesse then we haue merited & deserued. These fin̄es ar so punished in this world, that y^• fire of pur­gatory in the worlde y^t is to come, shal not find or truly very litle, that it shal cōsume & burne. But if in our tribulation we geue god no thankes, nor redeme not oure syn̄es w^t good works, we shal so lōge continue in y^t fire of purgatory, vntil y^• foresayd sinnes as timber, hay, or stoble, be cōsu­mid. But lōe mā doth saye I care not how lōg I continue ther, so y^t I may come to eternal life. Let no man sai so my derely beloued brethren, for y^• fire of purgatory, shalbe more painful thē anypaine y^• in this worlde may be sene thought, or felt. And seyng it is written of the daye of Judgmente y^• [Page] one day shalbe as a thousand yeres, & a thousand yeres as Psal, 89, one day, howe canne any mā knowe, whether he shal passe thorow y^t fier, by dais, mōths or parauenture by yers? And he y^t wil not nowe put one of hys fyngers into y^e fire, shuld euen thē of necessytye fere, to be tormēted there, for a while both in bodi & soule. And therfore let euery man labor & trauel with al his force & might to escape those capital & mor­tal crimes, & so to redeme w^t good works, those smale & venial sinnes▪ that nothinge do remaine to be cōsumid with that fire. But if they whiche cōmit these capitall & mortall crimes, redeme thē not why­lest they lyue▪ with the medy­cynes of penaunce, they can­not [Page] come (as it is al redy told you) to that fire, that y^e apostle speakethe of, he shalbe saued 1, Cor, [...] yet as it were thrugh fire, but shal here y^t hard & irreuocable sētēce. Get ye hence ye cursed Math, 25 into eternal fire. And therfore they y^• desire to be deliuered from this perpetual payne & from y^t fire of purgatori, shuld not cōmit these criminal and mortal sin̄es, but if they haue already cōmitted thē, let thē do frutefull penaūce, nor cese to redeme those smal & dayly synnes with good workes; And with what works these smalesinnes may be redemed I desire fullye & perfectlye to shew you. As ofte as we vy­syt the sicke, and seke for those which ar in prison & tide fast in bādes, & reuoke those y^t be [Page] at discord to vnitie & concord As ofte as we obserue & kepe the fasting dayes commaun­ded by the church, & washe y^e fete of straūgers, & come oftē together vntovigilles, & geue our charite and almes before our dores vnto the pore, and forgeue our enemies, as oftas they shall require: & aske for­geuenes. With these workes & other lyke vnto these, those smal & venyalsin̄es are dayly redemed, but this only for capital & mortal sin̄es doth not suffise, but teres muste be ad­dyd therevnto, & sorow, cōti­nual fastinge, leberal & large almes, remouyng our self frō the communion of y^e churche, cōtinuyng for a long tyme in heuines & sorowe, & doynge open penaūce: For it is iust, y^t [Page] he which lost & destroid hym selfe wyth the destruction & losse of many, shulde redeme hymselfe w^t the edyfication & amendement of manye. Nor fynallye it is not impossyble, nor vnconueniēt nother y^t I perswade and counsell, that we shuld so lament our dead soules, as we bewayle and lament other mennes deade bodies. For yf other my wife, my son, or my husband be de­partyd and deade, menne fal downe vpon the earthe, they teare and plucke themselfes by the heare, they knocke thē selfes vppon the breste, and contynue no smale tyme in mournynge, penaunce & we pyng. We besech you brethrē to exhibite vnto your soules [Page] that they exhibite vnto other mēs bodies. And cōsider this my brethrē, how euill a thing it is, to bewale y^t we cannot reuiue. We lament the fleshe, the whiche we cannot cal to life again, but our deed soules we be wayle not, y^t which by penaūce we maye reuoke to theyr olde state againe. But that that is worse we do, we bewaile the dede body which we loue, but we sorow nor la mēt not our deade soules, the which we loue not. And ther fore let vs begin clene cōtra­ry to loue y^e lord more thē the seruaūt, that is the creator & maker of the body, more then the body, more the ladye thē y^t mayde, that is more the soule made lyke vnto the image of god, than the fleshe formyd & [Page] and made of the slyme of the earth, that when ourflesh at the later dai shal begin to putrify and be deuoured by wormes in the graue, y^t soule by y^• handes of the aungels maye be lifted vp into Abrahams bosom, & that it at the day of iudgment, receauyng the bo­dy by the vertue of the resur­rection, may merite to here, wel good faithful seruaūt, enter into thy masters ioy. And Math, 25 that these things the whyche we haue spokē of before may adhere & cleaue more surelye in your hartes, & that the apostolical lessō may be more ful­ly vnderstāded, I shal repete them vnto your charities. Al saints & good men that serue god faythfully do contend to geue them selues to rede or to [Page] prayer, & to perseuer in good works. Nor they which bild not vpon the fūdatiō of christ capytal and mortal synnes, nor yet venial, that is, timber hai, and stoble, but good workes, y^t is, gold, syluer, and pretyous stones, shal passe tho­rowe the fyer of the whyche y^e apostie doth saye. It shalbe reueled & shewed in fyre w^t ­out any violatiō or hurt. And althoughe y^t they whiche cō ­mit no mortal syn̄es are pro­myte & redy to do venial sin̄s & negligent to redeme them, shall come to eternal lyfe, be­cause they beleuyd in chryste & comitted no criminal syn̄es yet they must fyrst (as I haue sayde) by the iustice or mercy of god thrugh bytter tribula­tions be troubled & scourgid [Page] or els through the mercye of God be delyuered by greate and manifold almes and specially when they mekely per­don and forgeue theyr ene­mies, or els they shalbe longe troublyd & tormentid in that fyre wher of the apostle doth speke, that so they may come w^tout spot or wryncle to eternal lyfe. But they truely whiche haue committed murder sacrilege, adulterye, or other lyke vnto these, yf worthy penaunce (as it is sayde) do not helpe them, shal notmerite to passe vnto lyfe by the fyre of purgatory, but byeternal fire shall be caste hedlynge vnto death. And therefore as oftē as ye shal here in the apostolical lesson, yf any man bild vpon the fūdation of christ gold [Page] syluer, precious stons, vnderstande that of saintes & per­fect christē mē, the which shal merite as it were purgyd & pure gold, to come to the eternal reward. But they which bylde vpō y^e fūdatiō of christ, timber hay, & stoble, vnder­stād that (as it is often times sayde) of good christians, but yet negligente to purge those smale & venial sin̄es y^e which yf they nether be purgid thrugh the diuine iustice w^t many tribulatiōs, nor noman rede meth thē with liberal almes, dedes, the thing y^t the apostle doth say, shal not be fulfylled, in thē, without gret doloure & heuines, yf any mās worke [...], Cor, 3, burne, he shal suffer losse, but he shalbe safe him selfe, neuer thelesse yet as it were thorow [Page] fyre. Let no man yet, (as I haue sayd before) deceue hym selfe, that thys maye be done or vnderstanded of capital & deadly sinnes, yf thei remain vncuryd. And therefore as I haue often sayde, let vs labor with the ayde and helpe of god, to escape the greater sinnes, and continually redeme the lesse without the whyche we cannot be, with the loue of our enemyes, and large & lyberall almes: our lord Jesu christe graūting the same: the which with y^e father & the holy gost doth lyue and reygne god, worlde withoute ende.

Amen.

Ser, 24▪Of chastitie and clene lyuyng. Ser. xii.

[Page] CHastitye and clene liuynge my most dere brethrē, doth holde and obtayne a glori­ous and an excellent place a­mong other vertues: for it is she alone that causeth y^e clene mynds of men to see god, for the truth it self doth say. Blessyd be the pure and clene of harte, for they shal se god. Al­thoughe Math, 5, he shulde say on the other syde. They truly ar misers, & wretches, whose harts are polutyd with carnal concupyscence, for they are drownyd in eternal paines. Chastite is a lyfe angely call▪ chasti­tie wyth humylytye shal me­ryte and deserue the habyta­cyon of the holye Goste, the [Page] whych the immundicitie and vnclennes of fylthye lustes doth expell: scripture sayinge The holy spirite shal fly from Sapie, 1, the body subiecte vnto synne. Oure members should be dedicate & geuen vnto god, and not to fornication. Let man set the flames of eternal tor­mentes agaynste the desyres of hys fleshe. Let a yong man vse chastitie, that he maye be worthy and meryte the wysedome of god. For wher is vnclennes of body, there is the habytation of the spyryt of y^t deuyl, the whyche reioysethe most in the inquination and fylthynes of our fleshe. All vnclennes doth dysplese god, but those specyallye, the which ar not natural & ther| [Page] holy write dothe monishe vs saieng. Thou shalt not go after nor folow thi owne concupicēces, Eccle, 18 but turne y^e from thy own will. Yf thou graūt thy soule her cōcupiscēces & lusts, it shall make thyne enemies to reioyce and laughe the to scorne. And Salomon y^• most wisest of al other, did speake forth like sentēces to beware of vnclenes of liuing, saieng. The lippes of an harlot ar a Prou, 5, dropping honye combe, & her throt is softer thē o [...]le. But at y^e last she is as bitter as worm wod, & as sharpe as a two edged sword, her fete go downe vnto death, & her steps perse thorowe vnto hell. Shee re­gardeth not the pathe of life, so vnstedfast are her wayes, that thou canste not knowe [Page] them. Heare me therefore (o my sonne) and depart not frō the words of my mouth, kepe thy way farre from her, and come not nyghe the dores of her house. Uerely Salomō saeth not these thinges onely of the vnclennes of harlottes, but also of all concupiscences and lustes of the fleshe. But the reason of the mynd shuld forbyd the inuasions & hastyenes of the flesh, and bridle the wicked voluptuousnes there of. Furthermore he that be­fore dyd forbyd the cohabita­cion and dwellyng with women, doth say vnto yong mē, maye a man take fyre in hys bosome and hys clothes not be burnte. Or can one go vp­pon Proue, 6, whote coles and his fete not be hurte? euen so whosoeeuer [Page] goethe into hys neygh­bours wife, and toucheth her can not be vngyltye. And in lyke maner, the blyssed apo­stle doth monyshe vs saying. It is good not to touch a woman, as thoughe there were 1, Cor, 7, euen by and by peryl & daun­ger in the touchynge of her, Chaste purenes of yong men is fayre, and louid of god, and to al goodnes profitable, who so hath spiritual or carnal children, let him noryshe & bringe them vppe to GOD in cha­stitie, and not to the deuyl, in fornicatiō. What doth it profit a man to haue chyldren, to nouryshe thē and to loue them, yf he nouryshe them to eternal torments. They that lyne in chastytye doo leade [Page] and haue vppon earth an angelical cōuersation, Chastite doth iowne a man to heuen and maketh hym a citezens with aungells, he that hathe a laweful wyfe let hym law­fully vse her at times conuenlent y^t she mai after the minde 1, Cor, 7, of the Apostle geue her sel­fe to prayer, and deserue to be blyssed of god with chyl­dren. Let no manne saye he cannot refraine nor kepe him selfe from fornication. God (sayeth the apostle) is faithful whyche shall not suffer you to be temptyd aboue youre 1, Cor, 1 [...] strengthe, but shall in the myddes of the temptatyon make awaye to escape out. For such temptation is geuē [Page] to euery man whether it be in the desire of the flesh, or in y^• ambition of the world, or in y^• molest [...]ou [...]nes of ani other temptation, as he may ouer­come with laud, or w^t shame, be ouercommid. Chastitie is very necessary for al men, but most chesely for the ministers of Christes aulter, whose life shuld be the eruditiō of other men, & a continual predicati­on of saluation, for semelye & decent it is that oure Lorde should haue such mynysters, that ar not corruptid with no cōtagiusnes of y^e flesh, but ra­ther shuld glyster in continē ­cye of chastytye, and shyne a­mong the people in al honest examples, vnto whom oure lord doth saye, be ye holye, for Luce: 19, I youre lord god am holy, for [Page] God is lyghte and in hym is no darkenes at all, nor no fyl 1, [...], [...] thynes can be associated vn­to him. And therfore my most dere brethren, whether we be men or women, preistes, or lay men, let vs after the apo­stles admonition: clense oure selues from all fylthynes of the fleshe and spirite, & grow vp to the full holynes in the feare of god. And let vs sto­dye to please hym that hathe called vs to his eternal glory, to thintent we maye hapely reigne with him for euer, our lorde Jesu Chryst graunting the same, that lyueth and reyneth with the father and the holye Ghost.

Amen

Ser, 166Of peace and vnitie. Ser. xiii.

[Page] WE reade in the Gospell moste deare brethrē, that whan our sa uioure and lorde shoulde drawe nyghe vnto his passyon, and shewe vnto hys dyscyples, hys de­parture oute of thys worlde vnto hys father, amōg other wordes whyche he for the co­memoration and remem­braunce of hym selfe, spake vnto hys welbe loued companye, he chefelye commendyd vnto them, as a specyall gift, the goodnes of peace and vnitie, sayinge. My peace I geue vnto you, my peace I Joan, 14 leue wyth you, as thoughe he shoulde saye. In peace I haue lefte you, in peace I shal [Page] fynde you. He departynge woulde geue them, that he retournyng agayne, desyryd to fynde in them. Thys inhe­rytaunce he gaue vnto hys, and promysed all the gyftes and rewardes of hys polycy tations and promyses, in the conuersatyon of peace. And therefore my brethren, yf we wyll and intende to be chry­stes heyres, we muste be and contynue in his peace, Christ (as ye haue hearde) hath ge­uen vs hys peace, and hathe commaunded vs to be in concorde and of one mynde, and hathe commaunded the bandes of dilection and chary­tye, to be vncorrupte and inuyolable. And in another place he dothe mar­uelously [...], 24. sette forth the orna­ornamentes [Page] of this peace, sayng blyssyd be the pesable for they shalbe called the chyl­dren of god: And yfhe y^• whiche hath begoune now to be Math, 5, peasable, doth begynne to be called the sonne of God, he wyl not be said nor called the sonne of god that wil not embrace peace and vnitte, he de nieth god to be hys father, y^• contēneth to be pesable, then it be [...]ouethe the chyldren of GOD, to be peasable, meke of harte, of wordes symple of one acord in affection and cleuing faithfulli together with the bondes of vnanimite, but thys peace must be kept with and amonge good men, and the kepers of gods cōmaun­dementes, and not wyth and among the celerate and wycked, the whyche in theyr [Page] synnes agre and haue peace among thē selues. The peace of Christ doth profit vnto e­ternall saluation, but a de­uely she peace cometh to eter­nal perdition. Peace oughte continuallye to be had wyth the good, & warry with vice for the euyl of wyckyd men. oght to be hatid. For mē thē selues notw^tstāding y^t they be euil yet they ar to be beloued because theiar gods creaturs. The peace whych is in good mē, doth claspe & cople bre­thrē in concord, & neighbours in charitie. Peace doth speci­ally merite the spirite of god peace is the mother of d [...]lection and loue. Peace is a signe of holynes, where of our lord dothe saye by hys prophette. Loue ye peace and veritie. zacha, 8, Peace is the helth of the peo­ple [Page] the glorye of the preyste the myrthe and gladnes of the countrye, and the feare of enemyes, whether they be visyble or inuysyble. Peace my brethren is to be kepte, wyth al force and myght, for conti­nually he continueth in God, that doth ab [...]de and continu in holy peace, and hathe foci­ete and felowshippe with the saints of god. Yt is the prye­stes parte and deuty in peace to monyshe and warne the people what they oughte to doo. And it is the peoples dewtye, in humilitie to heare that the preyst doth monyshe them. The preist whatsoeuer is vnlawfull muste forbyd that it be not done, and the people muste herken and be­ware they do it not, and all [Page] prelates and lyke wyse al sub iectes must at all tymes and euerye where obserue and kepe the bonde of vnytye in faythe and dilectyo [...]. For why without peace the pray­er of the preiste is not recey­ued, nor the oblation of the people. Yf we wil then that god shall quyckely heare vs, and that thankefully he may receaue our gyftes, we must be conuersaunt and lyue in peace, of the which the truth it selfe hath vouchsaued to in structe vs, For he sayethe, yf thou offreste thy gyfte at the altare, and ther remem­breste Math, 5, that thy brother hath oughte agaynst thee, leaue there thyne offerynge before the aulter, and goo thy waye fyrste, and be reconcyled to [Page] to thy brother, and thē come and offer thy gyfte. Foras­muche then as god desireth our vnitie and concord, our sauyour hym self doth shew it in the gospel, speking thus vnto his father. O holye fa­ther, kepe thē in thine own name, which thou hast geuē me, that they may be one as Joan, 17 we are. And the Apostle ex­horteth the faythfull sayeng I beseche you brethren, that 1, Cor, 1 ye all speake one thing. And agayne he sayeth, let ther be 1, Cor, 3, no enui nor no dissention a­mong you, let all bitternes, āger, indingnation, roring. blasphemi be put away from you, withall malitiousnes. And in a nother place he say eth. For bearynge one a no­ther throughe loue, and dili­gent Ephe, 4, [Page] to kepe the vnite of the spirite in the bond of peace, Ephe, 4. beyng one body and one spirite, euen as ye are called in one hope of your callyng. Thys vnanimitie was in tymes past vnder and amōg the apostles. Thus the new peple of our belife, obseruing the commaundementes of god, kepte theyr charitie, & the scripture dothe proue it saying. All they that beleued were of one wyl and mynde Acta, 2, And agayne they all conty­nued with one accord in pra Acta, 1, er with the women and ma­rye the mother of Jesu, and with his brethren: And therfore they prayed with effec­tuous prayers, & with hope obteyned whatsoeuer they demaunded of the mercy of [Page] god. But vnanimitie is in vs so diminishyd, that the libera litie of workes is clene brokē In those daies they sold their howsys, and laid vp their tre sures in heuyn, and gaue the price of them to the apostles for to be dystrybutyd to the vse of the poore. But now we geue nothynge of our patry­monye, nor yet oure tythes. And when god ddthe com­maund vs to sell, we bye ra­ther and encreace. Thys the vigur and force of our fay the in vs doth waxe drye, thus the strength of the faythefull waxith feable. And therefore our lorde consyderynge oure tyme, dothe saye in the gospel whan the sonne of man shall come, thynkste thou that he Luce, 18 shal fynde faythe vpon the [Page] earth? we see it done that he fore tolde. Fayth is and con­sisteth in the feare of god, in the lawe of iustice, in bilecty­on, and in workes. No man doth thinke vpon the feare of the thynges, that be to come No man considereth the day and wrath of oure lorde, nor the paynes that shall come vpon the vnfaithful, nor the eternal tormentes apointed for mysbeleuers, the whyche thynges our conscience wold feare yf it beleuyd them, but because yt beleueth not it feareth not at al. But yf it beleuyd I wolde take hede and beware, yf it woulde be­ware, it shuld auoyd & skape them, let vs asmuche as we may styrre vp our selues wel beloued brethren, & brekyng [Page] the slepe of our olde slothfulnes, watch to obserue & ful­fyl gods commaundemēts. And lette vs be suche, as he hath commaunded vs to be, saying. Let your loynes be Luce, 12 gyrte aboute, and your lyghtes brennyng, and ye youre selueslyke vnto menne that wayte for theyr mayster, when he wyll returne from a weddynge, that assone as he commeth and knocketh, they maye open vnto hym, happy are those seruauntes whyche our lorde when he cometh shalfynd watchyng, we muste be redy therefore, leste that when the daye of expedition shal come, he find vs intricate and vuredye. Let our lyght gyue lyghte Math, 5, and shyne in good workes, [Page] that y^e light it selfe may bring vs from the obscuritie and darkenes of thys worlde, to the lyght of eternal clerenes, that we may haue the fruiti­on of the eternall peace, and perpetual felicitie with christ whiche is y^e auctor of the true peace, and with his holy an­gels, our Lorde Jesu Chryste grauntyng the same, whiche with the father, and the holy ghoste, doth lyue and reigne worlde without ende:

Amen

Ser, 23.¶ Of exchuynge and anoy­dyng of ebrietie and dron­kennes. Ser. xiiii.

[Page] ALthongh dere brethren, I do beleue y^• tho­rough y^• mer­cy of GOD, y [...] doo feare the vyce of drunkennes, euen as ye do feare the de pe pytte of hell: and that ye youre selues wyll not drinke intemperat­ly nor ouermuch, nor compel no nother mā to drynk more than nedeth, yet it can not be but that there be some negly­gent persons, whych wil not be sober. But yet I pray yo [...] that do lyue soberly, not to be miscontent, nor yet to blame vs, for nedes we must blame and accuse al suche drunkar­des. For notwythstandinge my welbeloued brethren that drunkennes be a greauous [Page] vyce, and muche odious be­fore God, yet among manye it is throughout al the world so customably and commēly vsed that they which wil not know gods commaundemē ­tes thinke and beleue it to be no synne. Insomuch that at all theyr bankettes they doe laugh them to scorne, that cā not drynke and quafe al out. And thorowe an enuyous loue and amitie, they are not ashamed to adiure & inforce men to drinke more then suf­fiseth. Truelye it were a lesse faute for hym that maketh a man drunken, to wound him and to cut hys fleshe wyth a sword, than to kyll and mur­der his soule with superflu­tie of drynke. And forasmuch as oure bodyes are made [Page] of earth, and that the earthe, by longe and to much conti­nuannce of raygne, is made moyste, and so resolued into myre and durte, that it can­not be tylde nor so wen, so in lyke wyse, whan our fleshe is to muche moysted w^t drynke, it cannot receaue spyrytuall culture nor tyllage, nor bring forth the necessarye frutes of the soule. And therefore as al men do desire sufficient raine for theyr feildes, to execeyse tyllage withal, and to reioice in the aboundaunce of fruit [...] and corne, so in thefeild of the body, men oughte to drynke that behoueth onely, lest that by the superfluitie and aboū ­daunce of drynke, the earthe of the body beyng reduced & broughte as into a plashe of [Page] myre, be more apte to brynge forth the wormes and serpē ­tes of vyce, than the fruytes of good workes, Aldrunkar­des are lykened vnto fennes and plashes, for youre chary­tie doth knowe, that all suche thinges as growe in maras groundes, do bryng forth no fruite, nor nothynge els but serpentes, todes, and other dyuers kyndes of wormes, more apt to feare man wyth al, than to brynge forthe any thing that should profit hym or his lyuing. For al such her bes and crees as do grow in fennes and plashes, or about the bankes of suche places, seme to haue no maner of v­tilitie or profyt in them, inso­muche that euery yeare once men do burne them. Take [Page] good hede, for the thing whi­che cometh of drunkennes is prepared for the fyer, And e­uen such (as I haue sayde) be al drunkardes, whose diners indure and continue all the day longe, and theyr suppers vntill the mornyng. The whiche whē thei seme to be most sober, can scasely stād, whose senses are slowe, ponderous, dull and in maner buryed. Fynally in theyr vsual and cu stomable drunkennes, they nother knowe them selues, nor yet no nother man, they can nother walke nor stand, nor heare, nor say any thyng that doth pertayne or stande with reasō. Nor they are not ashamed to drink, & to fyl th [...] selues tyl they vomit againe, and to dryncke by measure, [Page] without measure. They pro­uide for greate goddardes. & stryne, as by a certayne law, how they shulde drynke, and he that can out drynke, or o­uer come his fellow, shalbe for his euel doyng greatlye exal­ted & praysed. Of thys thyng doth growe and ensue stryfe and debate, and diuers horreble lepes, wherby the body is much troubled. Of this doth chaunce and follow adultery and sometimes murder. And as oft as they do take excesse of drynke, theyr stinking and fylthye bodyes, as thoughe they were smytten with the palseye, hauynge not the vse of theyr feete, are fayne to be borne, and caryed to bedde wyth other mennes han­des; theyr syghte waxethe [Page] dimme, they are pained with the swymmyng of the heade and with the heade ach, their countenaūce is drousye, their members quake & tremble, they are astonied and dulle, both in soule and bodye. In these men is fulfylled that is writtē. Where is wo? where [...], 31 is stryfe and debate? where are snares and deceitfulnes? Where are woūdes without cause? where be these bloud­dye eies? Are not these amōg those y^• be cuppy, & that study to drinke all oute? But yet they that wyll be suche, go a­boute to excuse them selues ful wretchedly saying, I loue not my frende (sayeth he) yf I as ofte as I doo call hym to dynner do not geue hym as much as he lusle [...]h to drinke. [Page] Lette him not be thy frende, that wyl make the gods ene­my, for he is an ennemye to the, and also vnto him selfe, yf thou make thy selfe and thy frend drunken, he shalbe thy frend, and God thyne enemy Therefore take good heade whether it be wel done or no, to leue God, and to applye, & ioyne thy selfe to a drunkard But yet cause hym not to sweare, nor compell hym not, but leaue it to hys owne free wyll, to drynke asmuch as it shall please him, and if he wil ouer drinke him selfe, that he perish yet alone, rather thē ye shuld perish together. O the infelicitie of mankynd, howe many are there found that in force these drunkardes, and luxurious persones to drinke [Page] more than neadeth: and yet before theyr doores they doe dissemble to geue the poore man any thynge at al asking him onely a cuppe of cold water. Nor they take no hede that Christ shoulde haue that for the nedye and poore, that they geue to the luxuryous, sayenge. That ye haue done to the leaste of myne, ye haue Math, 25 done it vnto me. But al suche whan they drowne other mē wyth drynke, do saye to the poore man asking his almes, go hense go, god shall sende you. And truely, as longe as men walke, God wyll sende them. Thē what other thing it is, that he sayth, gette you hense, god shal sende you, but go to him that hath God, for God wil geue him. And so he confessethe wyth hys owne [Page] mouth, that God is not with hym, by whose inspiration he should geue some what to the pore and nedye. I praye you derely beloued brethren dili­gently to take hede & marke that after that the brute beastes, beynge ledde and broughte to the water, haue once satisfyed and quenched theyr thyrste, stande they ne­uer so longe in the water, yet thei wil, drink no more no nor they can drinke no more. Let nowe these drunkardes consider, whether thei be not to be iudged worse than beastes? The beast wil drink no more thā nedeth, but these bibbers take double & trible more thā euer shall do them good. And the thyng which might haue serued thē well three or foure [Page] dayes, for very enuye, or elles for very dronkennes they w^t great synne go about rather to lese and consume it all vpō one daye, then liberallye and vertuouslye to spend it. And woulde to god that they lost theyr drinke only, so that thei lost not them selues wythal. O what euil is in ebrietie and drunkennes? Kyng Pharao other vpon enuy, or elles tho­rowe ebrietie, caused his maister Gene, 40 baker to be trust vp, and hanged. The Jewes of whō it is writtē, sat down to eate and to drynke, and stode by agayne to playe: after they had drunken more thē neded thei caused Idols to be made and in the worshyp of them, Exo, 3 [...], they daunsed, and lyke mad men troubled them selues w^c [Page] diuers sortes of gamboldes. And Herode after y^• he was wel heated w^t wine, for y^• ple­saunt daunsynge of a mayde Math, 14 commaunded Ihon Baptist to be slayne. What other vitious thynges do ryse & spring of drunkennes, the Holy gost doth witnesse by Salomon, sayenge. Wyne and women E [...]cle, 19 reproue wyse men, and cause them to leue, and to forsake God. And agayne, Beholde not wyne when it sparkeleth Pro, 23, and shyneth thorow y^e glasse, for it goeth downe very gen­tely, but at the last it shal bite the lyke a serpent, and stinge y^• like an adder. Thyne eyes shal beholde other mens wi­ues, and thy heart shal thnike wyckedly. And the apostle. s. Paule doth like wyfe monish [Page] and warne vs of the euell of drunkennes, sayinge. Be not drunken with wyne, wherin Ephe, 5, is excesse. We do shew you e­uen euedently by scrypture. that loue to be drūken, what euil is cōprysed therein. Who so deliteth in wyne and fatte Pro, 21 morselles, shall not be ryche. And agayne. Neyther geue thou to muche wyne to kyn­ges, for there is no secretnes where drounkennes doethe Prou, 31 reygne, lest that they through drunkennes forget iudgmēt executyng the lawe vniustly vpon the pore. Also he sayth, Eccle, 19 That a drunken workeman shal neuer be ryche. And a­gayne. Yf y^u drinke wyne me­surably, thou shalte be sober▪ Item, wine at the beginning was creatyd in ioyefulnes, & [Page] not in drunkennes. Wyne so berly receaued and taken, is the pleasure both of bodye & soule, but wine vnmesurably Eccle, 31 vsed and taken, is the setting forthe of drunkennes the of­fentyon and hurte of wyse men, and the febleshynge of mans force & strengthe. But whan we motion and make mentiō of these thinges, these bybbers & drunkardes par­aduentute are angerye with all, and do murmur agaynste vs, But althoughe there be whiche are moued, and an­grye wythall, yet God wyl­lynge, there be that here and receaue this good counsell, & y^t shal through gods mercye, be deliuered from thys hori­ble & wycked synne of ebrye­tye. Yet suche as be moued [Page] with vs speakynge agaynste theyr familiare frende drun­kennes, shall heare thys one thing of vs, that whosoeuer he be that penitentlye doeth not be wayle his ebrietie, but continueth therein vntyll he die, without doubte he shalbe lost for euer. For y^• holy goste seyng this by the holye Apo­stle cannot lye. Nether drun­kardes shal inherite the king 1, Cor, 6, dome of God. And therefore it were better for them to be angrye and moued with thē selues, thē with vs, and so beynge, they shall throughe the grace of God, soone delyuer themselues from the fylthye and dyrty cannell of drunkennes. And therefore whyles they haue time, let them tho­rowe the helpe and ayde of [Page] God, aryse with all hast, and besechyng GOD with their hole heartes, saye thus wyth the Prophet, Plucke me out of this dyrt, that I stycke not Psal, 6 [...], fast in it. And thus. And that the tempeste of the water doe not drowne me, nor the depenes swalowe me. For whosoeuer that drunkennes, the verye pytte of hell▪ doth once re­ceaue and embrace, dothe soo chalenge them, that without penaunce and good amende­ment do ensue and folowe, it shall neuer suffer them to re­turne from the obscurite and darkenes thereof, vnto the lyght of charitie & sobernes. But aboue all other thinges we must vnderstand & know that it is not one daye alone that maketh drunkards, but [Page] the dayly renuinge and mul­tiplying of cuppes, our moste enemies, rather than our frē des▪ adiurynge & compelling vs vnto the same, but after they haue once put it in vse & custome, the heate of drunkennes doth so kyndle, & inuade them, that it inforsyth thē to be alwayes thrystye. But he that dothe desyre to be deliuered from this vice, euen as he aproched & came to y^e darke­nes, and vice therof throughe the encrecement of drinke, so by the diminition of the same he may by litle & litle returne to the light, and vertue of so­bernes. For yf he shuld with drawe at once hys excesse of drinkīg, he euē with heuines whan he is most feruently a­thrist, woulde crye out & saye [Page] that he had rather be deade, thā to forsake his customable drinking, and drōkennes, nothing cōsidering, that it were farre more tollerable, that the body shuld die, than that the soule through ebrietie, and excesse of drinke should peryshe for euer. And therefore to auoide the sufferaunce & paine of such hete, and to be deliue­red from such tormētes, as he suffereth let hym (as I haue said) daily diminish somwhat of that excesse & superfluitye, vntil he become to a reasonable wayes & custome of drin­kynge. For he that wyl (as I haue sayd) diminyshe and de­bate this thinge, shalbe dely­uered of hys drōkennes, nor shall no more suffer suche in­tollerable payne. Now good [Page] brethren I declaring and she wyng you these thynges, doe quite & vnburden my selfe before God. And whosoeuer he be that is inclyned to y^e exces of drinke, & despiseth to heare me, or y^t at hys table will ad­iure & compell men to drinke, he shall at the daye of iudge­ment geue a rekenyng bothe for hym selfe and them. And because there be certeine preistes (the, which shuld prohibit and forbydde suche thynges) that enforce and compel men to drinke more than nedeth, let them from henceforth be­gyn to correct and to amend themselues, and soo to chastē other, that they, whan they shal appeare before god, suf­fer not for theyr owne drun­kennes, and other menns to, [Page] but that through their owne amendement, and the correction of other, they may merit to come to the eternal & euer lastyng reward. And of this I do desire you aboue al thinges, yea & adiure you by the feareful day of iudgement, y^t ye as ofte as ye do bankette one another, auoyde and flye as poyson that haynous and fylthy custome, by the which ye other willingly, or against youre wylles are wonte to drinke by great mesure with out mesure. For thys vnhap­py custome doth yet continu: and remain of the custome & vsage of Paganes. And who soeuer he be that consenteth that thys custom of drinking & quafting, other at his own table, or at anye other mans [...], [...] [Page] be vsed, lette hym not doubte but that he doth sacrifice to y^• deuyl. By the which bibbing and quafting, the soule of mā doth not onelye peryshe, but also the body is gretelye and much feblished wyth al. But I hope that God of hys ten­der mercy shall voucesafe soo to inspire you with grace: y^t this most shameful and lamē table vice shal so abhorre you that you shall neuer suffer it to be vsed more, but that all suche thynges as shoulde be spente in such drunken super­fluitie, shalbe spent and go to the releyfe and refreshynge of the pore, our Lord Chryste Jesu graunting the same the which dothe lyue and reigne with the father and the holy gost for euermore.

Amen.

Ser, 24 [...]¶ Of sorcery & witchcrafte. Ser. xv.

IT is not knowen vnto you good brethren, that I haue oftentimes prayed you, and with al fatherlye solicitude admonyshe you, y^• in no maner of wise ye shulde obserue & kepe these sacryle­gious customes of paganes. But yet as farforthe as I do heare, my admonition hathe profited some of you but ve­ry slenderly & lytle. But yet if I should not shew you these thinges, at y^• day of iudgmēte I shuld geue but a slender & an heuye rekenyng, bothe for my selfe & you. But I excuse & cleare my selfe before God, when y^t oftentimes I do ad­monysh & warne you that ye shuld not seke vpō these diui­ners [Page] & calkers, nor question w^t thē of any cause, or of any dysease. Ye shall medie w^t no inchaunters, for whosoeuer Deut, 18 doth y^t euyl, loseth his christi­anitie & becūmeth a pagane, and without he succur & aide him selfe, w^t almose dedes, & with hard & longe penaunce he shalbe lost for euer. In like maner, looke that ye take no hede to witchcraft, And whē ye be in your iourney, regard not the syngynge and chatte rynge of byrdes, nor presume not vpon theyr songes, to de nunce or shewe any deuelishe inchauntment or sorcery. Yt shal not obserue nor marke vpon what daye ye go forthe of youre house, nor when yt shal returne home againe. For (as scrypture dothe saye) [Page] God made al the dayes. The first day is made, & the second and the thirde, lykewyse the Gene, 1. fourth, the fifte, the sixt, & the Sabboth. And god made al thynges verye good. Take hede also, that ye obserue not those sacrilegius & folyshe ne singes. But as oft as ye must nedes goo any where, blesse your selfe in y^• name of christe Jesus, & saying your cred, or els the lordes prayer w^t good belefe, take your iornei, being well assured, y^• god shal helpe & prosper you. And when y^• ye shal begyn (god wyllyng) to contemne & despise al these foresayd sorceries and sacrile [...] gius fashiōs, with such other wycked thynges, as Satan hath deceaued you wythall, then shal he take it greuously [Page] perceauing y^• ye depart from his familiarytye and felow­shyppe and shall worke you some dyspleasure. For other he shal vexe you w^t infirmyti­es & sickenes, or els cause you by some diseases, or throughe wandering & straing abroad to lose part of your goodes & cattel. And god to proue you & to know, whether ye come faithfullye vnto him or no, or whether y^• ye w^t al your hear­tes do despise the craftines of the deuil, or sette more by hys loue, or by y^• losse of youre cat­tell, doth suffer al this to chaū ce & happen. But if ye would with heart & perfecte faythe, once or twyse despyse suche wickednes & misfortunes as Satā doth trouble you with al, god would vouchsafe so to [Page] repel & withdraw hym from troubling & vexing of you, y^t he w^t al his craft and subtilite shuld neuer deceiue you. But yf negligent & lite persons of weake desires, & of slouthfull & cold fayth begin perchaūce to do wel, they do not yet lōg cōtinue therin. For after that they haue abstained frō y^• fore said inchauntmēts, & witch­craftes, by & by they repente thē selues, y^• euer they retur­ned to god, & that they at any time forsoke the crafty suttel nes of the deuil, & so returne agayne to their sorceres and witchcraftes, as a dogge vn­to hys vomite. But despyse 2, [...], you (vnto whome god hathe geuē wysedome & faith) al his deceytefulnes, & returne faith fully agayne vnto the Lorde [Page] your god, & whatsoeuer satā doth send you, beare it paciētly & strōly, y^• ye may say with the blessed mā Job, god gaue it, & toke it, as it pleased the Job, [...], lord, so it is. And y^t in like ma­ner ye may say with a ferme & a whole heart with the apostle. Who shal seperate or de­uyde vs frō the charite & loue of god? shall tribulation or an guyshe, or persecution, or hunger, Roma, 8 other nakednes, or peril, or sworde? Good christen mē cā not be seperated by no tor­ment frō god. But such as be negligēt, are now & then tho­roughe ydle fables & wordes only separated & diuided frō god: And if thei only suffer neuer so litle dāmage or losse, in cōtinēt thei ar slaūdred, & presume to murmur against god [Page] returning again to their wicked & destestable witchcraft. But perchaūce sōe yf you wil sai, what shal we do, cōsiderīg y^• such calkers throughe their knowlege, do oftē times tel & shew vs y^• truth? Of this thīg Dete, 13, scripture dothe monishe and warne vs sayng, Yea notw^t ­stāding y^t thei do shewe you y^• truth, yet beleue thē not. For y^• lord doth proue you, whe­ther ye feare him or no. But a gaine y^• dost say. If ther were not inchaūters, nor no southe sayes, many man, y^t is byttē w^t serpents, or troubled with some other sore disease, shuld other whyles dye and perysh Truth it is deare brethren, for god as I haue said before doth suffer the Deuyll to do suche thinges, to proue good [Page] christē men withal, y^t if at any time or seasō they do by suche sorcerye and witchecrafte a mende of their infirmities & diseses or come to the know­ledg of anitruth, theimai ther by y^e soner geue credēce, & be leue the deuil. But he y^t doth desire to obserue & kepe chri­stes religiō, must nedes with his whole heart & minde dis­pise al those thinges, fearyng the saying of the Apostle chi­ding vs: Ye obserue (sayeth [...]ala, 4, he) y^• daies moneths, times, & yeares, I fere me lest I haue bestowed on you laboure in vayne, Se nowe, the apostle saith y^• whoso hath vsed witch crafte, shall receaue hys doc­tryne in vaine. And therefore fly & auoyd asmuch as ye can or may y^• circūuentions & the [Page] deceitfulnes of y^• deuil. And aboue al thinges I woulde ye shoulde knowe, that Satan canne nother hurt you, none of youres, youre cattell, nor yet the least part of your sub­staunce, but as farforth as he hath powre & lycence of god. Nor he durste not destroye Jobs substaūce, nor yet once Job, 1, touche it. but that God dyd lycence & suffer him. And we reade, that when the euyl spi­rites & deuylles were expulst Math 8, and cast out of men, that they besought Christ that he wold suffer them to enter into the heard of swyne. Yf the com­pany of deuylls durst not en­ter into the swyne without y^• leue and sufferaunce of God, who wyll be so vnfaithfull to beleue that they can or maye [Page] hurte good Christians, with oute his dispensation and sufferaunce. God dothe suffer it for two diuers causes, other to proue whether we be good or els to amende vs, yf we be synnefull. But he that wyl pacientlye suffer gods dyspen­sation, and say whan he hath loste anye thynge (as I haue Job, 1, tolde you) God gaue it, and god hath taken it, as it hath pleasyd hym, soo it is, blessed be y^e name of God. He for this his pacience most pleasaunte and acceptable vnto the lord, shal receyue (yf he be a good man) the crowne of glory, or yf he be synfuil, indulgence & pardon of hys synnes. Take hede of thys good brethren, that whā Satan had destroied al Jobs substaūce, he said [Page] not god gaue it, and the dy­uyll hath taken it. For the blessed man wuld not ascribe ne geue no suche glorye nor power to Sathan, that he coulde take any thynge from man, that God suffered hym not to take. Consyderynge than that Satan coulde not hurte Jobs chyldren, hys ca­mels nor yet his asses, vntyll it pleased god to suffer hym▪ why do we chrystians beleue that he may do any more vn­to vs, then that the deuyne powre by his godly & secrete iudgement doeth suffer hym to doe? And therefore let vs surely beleue, that we cā lose no more then god doeth suf­fer to be taken from vs. Let vs with al our heartes ther­fore go vnto his mercye, and [Page] forsakinge these sacrile gious obseruations, let vs trust cō ­tinually vpon hys ayde and comfort, for he that beleueth in these foresayde euylles, that is in diuinations, sorsa­ries, philaters, or in anye o­ther maner of wytchecrafte, notwithstāding he falt, praye go continually to the church, geue large almose, & punishe his body with all affliction & payne, yet soo longe as he le­uethe not these sorceryes, it shall nothing auaile hym: for suche wicked and sacrilegius obseruations, do ouerrourne and destroye all these good & vertuous operations. Nor it can not auayle them, that with these euylles, doe that good is. For it is true that y^t Apostle sayeth, a lytle leuen 1, Cor, 5, [Page] so wreth the whole lompe of dowe. And this. Ye can not 1, Co, 10 dryncke of the cuppe of God, and of the cup of the deuyles, ye canne not be pertakers of Gods table, and of the table of deuylles. And he sayth. No Math, 6, man can serue two maysters Therfore if christen men doe loke thoroughe the grace of God to be saued, they muste make no vowes to no trees, nor praye to no fountaynes, yf any man therefore haue in his feildes, in his house, or ny vnto his house, trees, alters, or anye other vayne thynge, where the poore wretched, & symple people are wonte to make theyr vowes, and doth not hewe them downe, and destroye them, he is and shall be partaker of al such witch­craftes [Page] and sorcery as is and shalbe committed there. And what a thinge is thys, that whan anye suche tree, vnto y^• which they were wonte and accustomed to do sacrifice, do fall, that no man dare gether it, to make them fier wythal? I pray you to behold & mark the wretchednes, and the fo­lyshnes of man, the which doyng honor to dede trees, des­pise gods commaundemēts. They dare not burne y^t braū ­ches of trees, & yet throughe inchauntmentes they caste them selues hedlyng into hel fyer. And therefore let hym which hetherto hath not don this euyll, reioyce, be gladde, thanke god therefore & striue to continue faithfully in good workes. But let him that he­therto [Page] hath delyuered hym selfe vp to be entangled and taken with suche deuelyshe & enorme fashions, let hym (I say) do penaūce, fly, & withal feare despyse those foresayde witchcraftes, that god maye forgeue hym, and for the glo­rye of hys name, cause him to come to the euerlasting blesse of heauen. And forasmuch as it is come to my knowledge that as yet there are some, y^t which throughe symplycytye and ignoraunce, or elles tho­roughe glutteny (the whiche thinge is mooste to be bele­ued) feare not, nor are not a­shamed to eate of suche sacri­legius meates as are yet af­ter the vse & custom of Paga­nes offered vp & bewitched, I denunce and streightly cō ­maund [Page] you before god & hys aungels, y^• ye haunt nor com no more to no such diabolical dinners made in any temple, or at any fountayne, or tree. And like wise yf any thing be sente you from thens, feare it and as thoughe you saw the deuyll, refuse it, and so refuse it, that ye suffer no maner of parte of such sacrilegius ban­kets to be exhibited or brou­ghte into your houses, & that because of this sayinge of the Apostle ye cannot, (sayth he) drynke of the cup of god, and of the cuppe of deuylles, ye [...] Co, 10 can not be pertakers of gods table, and of the table of De­uylles. And because some are wont to saye, or euer I eate therof, I dooblesse me, let no mā presume to do so. For how [Page] doth he that eateth of suche sacrilegius and wicked mea­tes blesse his mouth, that put teth a sworde to hys owne hearte? For as the bodye is slayne with the sworde, soo is the soule slayne with such de­uelyshe and wycked meates. But we truste in the mercye and goodnes of God, that he wyll vouchesafe so to inspire and inflame you to goodnes, that the wickednes of the deuyl, nether in other thinges, nor yet in these sacrilegyus obseruations and sorceryes, shal not come among you but that ye shall fasten and set all your hope in God, nor neuer returne agayne to these wyc­ked abhominations, our lord Jesus Chryst, whose empyre and honor is infinyte, graun­tynge the same. So be it.

Ser, 219¶ Of the true paymente of tythes. Ser. xvi.

GOd my derely be loued brethrē, be­ing merciful vnto vs, the time aprocheth & draweth on, to gather in our haruest. And therfore w^t thākes vnto god y^e hath geuen vs al, let vs thinke vpon our offringes, & true payment of oure tythes. For God which hath vouch­safed Ca, deci­ma, 16, quest, 2, to geue vs all, doth also vouchesafe to repeate, and to aske vs tythes, nor y^• for hys owne gayne and vse, but for our gayne and profit. For he doth promyse vs by the Pro­phete sayeng. Bryng in sayth Mala, 3, he, all your tythes into my barnes, that there maye be meate in my house, and proue [Page] me sayth the Lorde in these thynges, whether I shal not open vnto you, the caractes and the cloudes of the skye, & geue you frute aboundant­lye. See now, I haue proued howe that tythes do profytte vs more, then they do profite the Lorde. O ye imprudente and vnwise people, what euil thing doth God commaunde that he should not be worthy to be hearde? he sayeth thus Exo, 22, ca, deci, 16, que, 1 Thou shalte not delay to of­fer vp vnto me the tythes of thy barne, and of thy wyne­presse. Yf it be sinne to be tar dius and slow in offering vp and paying thy tythes, how great a trespasse is it, to offer none at all? He sayeth againe Honor and worshyp thy lord God, with the frute & gayne Prou, [...] [Page] of thy true and iuste laboure. Do sacrifice and offer vnto him of the first and chefest of al thine encrese, that thy bar­nes may be replenished with corne, and that thy winepres­ses may redounde and flowe ouer with wine. Thou doste not geue that thing frely, nor yet without gayne, that sone after thou shalte receaue a gayne with great lucre. Per aduēture thou dost demaūd. To whom shal that thing be profitable, that God doth re­reaue to restore agayne? And againe thou dost aske me. To whose profite it redoundeth, that is geuen vnto the pore? If thou beleue wel, it is thine owne vtilitie and profite: but yf thou wauer & be in doubt, thou hast lost it. Tithes good [Page] brethre [...]ar the tribute of the ca, dec [...]m [...] 16, que, 1 indigente and poore people, therfore geue the poore their tribute, and the preistes their offeringes. And if perchaūce thou haue no tythe corne, as hath the husbandman, then thy witte and thy hādy craft wherwith thou dost sustaine thy selfe, is Gods, and of that thing thou doest gayne & get thy liuyng withall, he doethe aske & require tithes. Geue him the tithes of thy wages, and lucre, which thou doeste gayne in warfare, the tythes of thy merchaundise, and of thy handy crafte. For why, it is a diuerse thinge, y^t we geue and paye for the earthe, than that we geue for the vse of our life. Therfore o thou mā, geue it, because thou dost possesse [Page] it, geue it, because thou hast deserued to be borne, for the Lord sayth thus. Euerye man shall redeme his soule, & there shall be no sycknes, nor no misaduenture among thē. Thus thou hast in holye scripture, Gods owne wrytinge, wherwith he doth promise y^• y^• yf y^• pay thy tythes, y^u shalte not onely haue aboundāce of frute & corne, but also y^t helth of bodye. Thy barnes (sayeth he) shalbe full of corne, & thy wyne presses shall redounde Pro, 3, with wine, and there shalbe no sickenes amonge you. Seinge then, that by the true paynge of tythes thou mayeste meryte both the earthlye and the heuenlye rewarde, why doest thou through couetousnes defraud ethy selfe of such [Page] double benediction? Herken therefore vnto me thou vnde uoute man. Thou knoweste well, that al that thou doeste receaue, is Gods, and wylte thou then not lende the ma­ker and geuer of all thynges part of his owne? The Lord hath no neade, he doeth aske no rewarde, but honoure on lye, nor he dothe not requyre, y^• thou geue hym any thynge, that is thine. He vouchesafe to aske the tythes of al thyn­ges, & doest thou O thou co­uetous man, saye hym naye? What wouldest thou doo, yf he had kept nine partes vnto him selfe, and had left the on­ly the tenth part? the whych thing verelye is soo chaunsid, now when that thy corne for lacke of raigne is thinne and [Page] naughtes, thy vines, beaten with hayle, & destroyed with froste and cold. O thou coue­tous man, what doste thou reken vpon? nine partes are taken from the, because thou woldest not paye the tenthe. It is cleare that thou neuer paydst it, and yet God dothe demaunde it and requyre it. This is gods mooste ryghte ous custome and vse, y^• if thou do not paye hym hys tenthe, thou shalt be reuoked and re­duced to the tenthe. For it is written: The Lorde sayth, I [...] deci [...]a 16, que, 1 sawe it, and ye thought to be gile me, but youre treasure & youre houses shalbe spoyled thou shalte geue the wycked souldier, that thou wouldeste not geue the preiste. Returne vnto me (sayth the Lord omnipotent) [Page] y^• I maye open the cloudes for you, & sprede my benediction vpon you, I wil not destroye y^• frutes of your M ala, 3, possessions, nor youre vynes shal not widder, nor consume awaye: & al nations shal say that ye are blessed. God is al­wayes ready to do well, but the maliciousnes of man wyl not suffer hym. For man lo­keth, that god shuld geue him al thinge, and yet he offrethe not those thinges vnto hym. the whiche he semeth to pos­sesse. But what & God shuld say. Man whome I created and made is mine, the earth y^• thou dost inhabite, is mine, the seede that thou dost sowe is mine, the beastes whyche thou doest wery, are mine, y^• dewes, & the raine are myne, [Page] and the heate of the same is mine. Considering then that al the elementes, wherby mā doth liue, are mine, thou that doth only bestowe thy labor, dost deserue the tenth only. But inasmuch as y^• lord omnipotent doth mekely nourishe vs and fede vs, he hathe ge­uen a ryghte greate rewarde to y^• laborer. For he reseruing only vnto hym selfe y^t tenth, hath geuen vs y^• rest: O thou vnkind deceauer, & vnfayth­ful man. I speke vnto the w^t the wordes of god. Behold & see, the yeare is gone & paste, geue the lord, that doth sende raine, his reward. O man re deme thy selfe whylest thou hast thy redēption in thy hād whilest thou art aliue, & whi lest thou mayest. Redeme thy [Page] selfe, y^• cauetous death do not so preuent thee, y^• thou leaue both life and rewarde. Thou dost cōmitte y^t thing vnto thy wyfe but in vayne, y^• whiche perchanuce, wyll haue ano­ther husband. Nor thou wo­mā doth leaue it but in vaine vnto thy husband, for he coue teth to haue another wyfe. Nor thou dost cōmit the care of thy soule but invaine vnto thy kins [...]olke, for ther shal no manne faithfully redeme nor ayde the, after thou be depar­ted, because that thou beyng in prosperitie, wuldest not re deme uor helpe thy selfe. Cast nowe O thou couetous man this burden of auaritiousnes frō thy shonlders, despise this most cruel misters, that doth thus hardlye yoke thee, nor [Page] will not suffer the to accepte and take the yoke of Chryste vpon thee. For as the yoke of auarice is wonte to thruste and to leade men to the pay­nes of hell, soo the yoke of Christ is wont to lift mē vp & to bring thē to y^• ioies of hea­uē. Tythes ar required of dutie, & he that denieth to paye thē, doth inuade & occupy o­ther mens goodes. And loke how many pooremen die and perishe there for hūger, wher he y^• wil not paye hys tythes doth dwel, he before the seat of the eternall iudge, shal ap­peare gyltye of all theyr dea­thes, forasmuche as he kepte that to his own vse and store whyche GOD had prepared for the poore. Therfore who so coueteth to obtayne a re­warde [Page] or the forgeuenes of hys syn­nes, let hym paye hys tythes & geue of the other nine par­tes his charitie to the poore, & beware, y^t whatsoeuer re­mayneth aboue a meane & a reasonable liuing be not hur­ded vp to luxurious & volup­tuous vses, but y^• it by doing of good & charitable deades, be laid vp in the celestial treasure. For whatsoeuer GOD doth geue vs more then nea­deth, he geueth it not special­ly vnto vs, but willeth vs to distribute & to geue the same vnto other, for yf we geue it not, we inuade and occupye other mens goodes.

¶ Saynt bernard sermond of the supper of our Lord.

Man hath eaten the breade Psal, 77. and fode of angells.

[Page] YE shall vnderstand, o ye re­uerēd preistes this order recited vnto you in wordes, to be succent and shorte, but in the maiestie of the spirituall sēces to be very secundius, & plentiful. And principallye it is your parte aboue other, to here that we propound vnto you, and not onely to here it, but most faythfully to laye it vp, and as the clene bestes do Le [...]i, 11, diligētly to chawe it. Blessed Dauyd the most excellent of all the Prophetes, and verye dere vnto the liuyng god, ra­uyshed in spirite before hym that doth sit in the trone, had red in a certen promptuary of misteries, what & how great [Page] thinges our lord wuld meke­ly exhibit by youre misterye vnto the world y^• perisheth, y^• which being made an enter­preter of the celestial counsel, sung ioifully. Man hath eten Psal, 77, the brede and fode of angells wher out to expresse the cer­tent of so fruteful a thing, he clerely assignid the pretertēce for the further, sayinge. Man Psal, 77, hath eten the brede & fode, of angelles. O the meruelous mercy of God, the sonne hath put on fleshe, god asshes, the potter clay, and life, deathe, y^• beastes might eate, the brede of angeles, Men were bestes Psal. 8, for man being in honor, hath no vnderstanding, but is cō ­pared vnto the vnresonable bestes, and is made like vnto them. It is not an vnworthy [Page] but a ioyful thing to remem­ber, in what subiymytye and honor man was creatyd and made, but cōsequentlye it is very profytable to vnderstād howe greuouslye he fell, not waying nor cōsidering what he was of him selfe, nor what he was of God. Our first pa­rent was apoynted an inha­biter of paradise, vnto whom whatsoeuer he desyred was redi and at hād▪ he was made the lorde of the worlde, and apoynted a cetezen of the su­pernal Iherusalē, and was made one of the housholde of God by whose loue and knoledge he is enryched & made the companion of angelles & brother and cohayre of heuenly vertues. He felt no seacitie nor no molestiousnes, for he [Page] had al thynges redy y^t he desyryd, no necessitie I say: but a meke wyll: for there was no thing in hys soule that might offende nor nothinge in hys fleshe where of he shoulde be ashamed. Thys was the ho­nor and dignitye of man to prosper and to floryshe in the premysses. And al these thin­ges were of God. But set in honoure: he vnderstode not what he was of him self, that Note what [...] is is slyme and dust, a widdered lefe, a drye stauke, an erthely & a fraile vessel, a dede skinne but he waxid proude & folish takyng delyte and pleasure, in the heith of honor. And by and by experimentinge in him selfe that he after soo lōg a time was but a mā of y^e childrē of captiuitie he bothe wyselye consydered it, and [Page] truely pronoūced it saing, he that estemeth him selfe▪ to be s [...]mwhat whan he is nothīg deceueth him selfe. Wo be vn­to the a wretch, that euen thā Gals, 6, there was not y^t shoulde haue sayd vnto him. Why art thou prowde one earth & asshes Therefore w^t a soden conuertion and turne, man through his infirmitie and wekenes, founde him selfe lieng in a stable. What is thys stable? the worlde. And that he for hys bestely similitude had nede of hay. For this cause the heuenly foode man being chaūged into a best, changed him selfe into beastly foode, for why y^• breade of aungelles, is made hay, the onely sonne of hys father, the sonne of man. For whithe sonne of god is made Joan, 1, [Page] fleshe. And after the mynd of the prophet, al fleshe is haye. Therfore the angells do eate Esay, [...] the sonne borne of God, and men do eate the sonne made hay. The aungells doe liue in heuen with their breade, and are blessed, and mē do liue in earth with theyr haye, & are holy. This hay certenlye ga­thered out of the pasture of y^t virgyns wome, is made the refection of bestes and cattel. The sonne of GOD that he might be made hay, was hydden in the virgin, the sonne in the starre, the workeman in the worke, the holy incarna­tion of the sonne of God, hath fyrst of a liberall excellencye deliuered vnto vs this gifte, and ye secundarely do dayly minister yt, exhibiting it vn­to [Page] vs by the powre of y^• offyce geuen vnto you. O this your powre is most excellent & re­uerent. Truly ther is no power vnder god, like vnto youre power. Peraduētureye wold know & it deliteth you to here more manifestly what maner a thing this great power is. Wher vnto I answer. To cō secrate y^t body & bloud of our Lord. Heuen, ouer thys your power, ouer so noble a spectakle ouer so solemne a priuelege of your dignite, is astonid, the earth doth maruel, man doth quake & trēble, and y^• angely­cal highnes doth gretly reue­rence it. But o moste mekest Jesu, how & wher of chaūseth this vnto vs, y^t we worms creping vpō the face of the erth, y^t we (I saye) whiche are but [...], 18, [Page] dust & asshes, deserue & merit to haue the presēt before oure handes, before our eyes, the which doth sit intire & whole on the right hād of the father The which also in a moment of an houre frō the rysinge of the sōne to the setting therof, & from the north to y^• southe, are prest & redy vnto al men, one amōg many, & the selfein diuers places. How is this I say? Certes of no dette, nor of any merite of oures, but of y^• swetenes of thy good wil, for y^u of thy goodnes hast prepa­red Psal, 67▪ for y^e pore. Man, liuing, is pore, vnto whō this goodnes is geuē frō heuē. Truely this is a celestial indulgēce, this is a hepid vp grace, this is truely a glori most excellēt a preist to hold his lorde god and de­lyuerynge hym to reche hym [Page] to other. O new and diuyne powre, by whose mistery the brede of angels & life, is day­ly prepared for mortall men. This brede by a certen excel­lency, is called Eucharistia, y^t is, good grace. For why in this sacrament is not onelye receuyd all kynde of grace, but he is receuyd of whom is all grace. For Christe for the saluation of the worlde was made once a salutiferus host, a generall reconcil [...]ation, he gaue to all sacrifices aswell to those that were before, as to those that came after, ver­tue and efficacy, y^t by so great & so excellent an host, al that shuld be deliuered by it, shuld be sacrifised, wherof it is [...]ed For whi y^• lambe is slaine frō the beginning of the world, Ap [...], 13 [Page] that is to those that were frō the beginning, so that bi that that is saide from the begyn­nynge y^u shalt not determyne the time of occysion, but the time of saluatiō, for his deth was profitable or euer it was Fyrst was the promise, & af­terwardes the exhibition. So then he was slaine from the beginning of y^e worlde. O most beninge Jesu, thou hast graūted vnto thy most noble spouse a dowry that thy doue at the lest shuld hold & haue a most swete remēbraūce of her welbeloued, Christ the dai before he should suffer, prestry­bid the forme of this sacramēt vuto hig discyples, and exhi­bited the efficaci thereof, y^t is, he commaūded it to be done. The prescriptiō and order of [Page] the form was in bred & wine Note ye the order, whā they were yet at supper, he rose vp the lord of al thinges wasshid his disciples feete, thē retur­ninge againe vnto the table, he ordened y^e sacrifice of hys body & bloud, deliueringe the brede apart, & y^• wine aparte, Sayinge thus of the breade. Receaue and eate this is my bodye. And thus also of the wine. Drinke ye all of thys. Math, 26 This is my bloud the whiche in remission of sinnes, shalbe shed for many. It is sayde it shalbe shede, for why euerye where it was shed & vyly, the whych y^• sharpe thornes, the diggyng of his hādes, & fete w^t nayles, and the opening of hys syde w^t a warlye speare thrustyng it out strōgly, they [Page] vnwordly poured it out in a maner, of a running water, And that bloude was more pretious & rare thē bawme, by y^• which oure filthynesses ar clensid. And note y^e Chryst at that supper was y^• geuer & the gyft, the feder & the fode, the gest, and the maker of the fest the offerer & the oblatiō. Ye haue hard y^• forme of the sacramēt, herken now to the efficacy & the communion of the body & bloud of our lord. We ar cōfederate to Jesus Christ, and Jesus christ vnto vs in an vnitie inenarrable, he y^t ereth miflesh, & drinketh my bloud, remaineth in me, & I in him. This is to be taken and vnderstanded of those y^t Ihou, 6, be good & y^e receiue it worthely & not of the euil & flagitius [Page] at one table, and at our lords supper Peter, and Judas re­ceyued of one brede consecra­ted, the good vntolife, the euil vnto paine, The good as abenefit, the euill vnto witnesse, The good vnto saluation, the euyll vnto death. Al the whi­che is hetherto fulfylled in y^t church, and in the sacramēte of the aulter, the good recea­uing it vnto goodnes, & dog­ges and the vnclene not soo. They are dogges that receue it vnreuerently, and therfore they departe iudged, for they that liue after the fleshe, and fettered with the cheine of vices do wander after carnali­tie do receue poison with, Judas the traytor and runne to the corde of ispiritual suspection greuously to be dāmed, as [Page] well for diuers crimes, as for the cōtempt of the sacramēt, the whych truely they do re­ceiue in essence, but withoute hole some efficacy. And shall not he descerne betwene corne, that dothe descerne betwene steres? Certes he shal trye syluer, that hath also pro­uid gold, & reproued it. Loye haue hard the vtilitye & frute of the good, and also ye haue hard, & (as I beleue) ye were aferd at the losse and perditiō of the euil: here now and as astonid, wonder therat. The celebration of so gret a thing vpon the aulter, was comit­tyd to no angell, nor to no su­pernal fprites, but to mē, nor yet to al mē, but only to your order, the which Christe dyd with his owne handes at the [Page] pascall supper. Now that the forme & the efficacy of the sa­crament is declared, ther re­mayneth to be rehersed with what wordes christ commaū ded it to be celebratyd. Doo thys saieth he, in the remem­braūre [...]. 22 of me. O very effectu­ous wordes, O pricking & penetratiue wordes euē vnto y^t sole. Do this in y^• remēbraūce of me. Also the Prophet doth Psa, 144 say. The memoriall of thyne 1, Cor, 11 abundant kyndnes or swetenes, shalbe shewed, O hygh meke, and swete memoryall truely, to shew forth the deth of our Lord, vntyll he come. The deth of christ is a worke without ensample, humylyte without mesure, a gyfte with out price, grace without me­ryte. For vs he woulde take thys deathe vpon hym, that [Page] bare our synnes vpō wodde that is the payne of oure tresspaces vppon hys crosse, 1 Peter, 2 by whose strypes we are he­lyd. What dost y^u, O vnwor­thy mā? what doest thou, O vnkynd man? Adore it more deuoutly, remember more of­tener y^t in the sacramēt of the aulter the salnation of y^• worlde hath suffered for the, that lyfe dyd for the, & that forty­tnde and strengthe is weke­ned for the. Yf thou be a mē ­ber of Chryst, haue compassi­on of thy head, yf thou be the brother of Chryste, contynue with thy brother, wayle, be heuye wyth gronynges and teeres, vpon the pretyous deathe of the onelye sonne of GOD. For yf thou be not heauy, yf thou wepe not, yf thou haue not, compassy­compassion [Page] vpon him y^u doest erre, thou gost out of kynde, thou art bestly furyus, & de­nyest him to be mau. But be­cause y^u shouldest be more moued, yea and more feruent in the loue of thi redemer, Christ would y^t he shnlde be continually worshyped in ministery, which was once offered vp [...] hebre, 9. 10, in price. And that that perpe­tual facrifice shoulde lyue in memory, and be continuallye present in grace. The whiche thing is so, for notw^tstādyng that synne in manye doth re­new, agayne yet the genera­litie of origiual fyne, is vtter­ly so takē away, the poisoned worme. Leuiathan beynge thorow smittē in the vertu of y^e glittering spere of Christes death, that it shal not nede, y^t [Page] Christe for the purgatyon of synnes as dayly ar cōmitted be crncified agayne▪ but y^e it is a sufficient medecine of al, yf by faith & imitation the former deth, be had in memory. O Chryst Jesu y^t remēbraūce of thy death is as yt were the worke of a potic arye, as it were swete redolent, fran­kencence insōmer, as it were a region aromatike, y^e which Eccle, 50 the hete of y^• sōne doth purge as the flowers of roses, in the time of vere, and as lilis, the which ar by the riuers of waters. Be glad o spouse, reioise incōperable, y^u hast a presidēc, a ruler, & a bryde grome, in y^• warfare of this present exile, Thou hast a pledge and dost hold an ernest peny, wher w^t thou shalt be happelye ioyned [Page] to thy brydegrome in heuen. O gloryous & louyng spouse, vpon earth, thou hast a bride grome in the sacramente, in heauen thou shalt haue one vncouerid. And bothe here & there is the truthe. But here coueryd, and there manifeste and open. The churche hath here her bridegrome in her order. But yet not in maieste of puritie, nor insecuryte of eternitie. It is here verely as a swete preamble, and a ioy­ful desponsation and promes but there it shalbe a matrimo niall feaste, and a blessed con iunctiō whā we shal go from feyth, to forme frō moneth to moneth, frō sabbot to sabbot, from the he ate of bred, to the hete of the eternall fest & ban­ket. So y^t the spouse doth sus pyre & saith w^t Moyses, shew [Page] me thy selfe. And not w^t out a cause. For Jesus y^e whiche is swete in voyce, swete in face, swete in name, swete in ope­ration & worke, shall apeare sweter in y^e vision of his diete & godhed. Truely he is swete in voice, frō whosemouth pro cedeth both milke & hony, for ful of grace ar his lipes. Truly he is swete in face, for he is fayre, not only aboue y^e chyl­drē of mē, but also aboue thou sāds of angels. Truelye he is swete in name, for y^e name of Jesus is cōsecrat frō y^e beginning, shewd forth by the An­gel, prophetised by y^t oracle of Luce, 1. Salomon, the which sayeth. Thys name is a swete smel­līg Canti, 1. ointmēt, for there is no o­ther Actu, 4. name wherin is any sal uatiō for he is y^t helpe y^t shall Math, 1 [...] saue & deiiuer his peple from their sinnes. He is swete in y^e [Page] celebration of his myracles, in the tonuersyon of synners, in the sacrament of his preci­ous death, the whiche dothe fawne vpon the infirmitie of mankynde. In hym charitie did shyne, Piete dyd apeare more glittering, & grace most of al caste forthe her beames. But he shalbemuchmore swe ter in the vision & syght of his godhed, whan that he sitting vpō an highe seate, far aboue al other, shal manifestly shew him selfe. Thē shal our desire be satisfied, the which thinge y^e prophet desiryd & saide. My hert said vnto y^t, my face hath Psa, 26, sought the, thy face Lord wyl I seke. For what haue I in heuē, & what shuld I desire of Psa, 15, y^t in erth. And in another place In thy presēce is y^e fulnes of [Page] ioy. So that the vysyon and sight of the face, is much more pretious, thē the oftē imagy­nation of the glasse. For why the barke of the sacrament & Exod, 12 the mary of y^e corne ar not receuid at al with like iocundite feyth. & forme remembraūce & presence, eternitie & y^e tyme of this world, the contenaūce and Image of god, & the shape of a seruaunte. Heare we wauke by faith, & not by syte. In the mene while we oghte to delite & reioice in the sacramēt of the aulter, in the cōfes­sion & confection there of, a faythfull ministre, doth finde him felfe in the midst of the father, & the sonne, & the holye gost, the supreme order stan­ding on euery side about him The sacramēt a moste noble [Page] mistery of y^e high excellēt glory, doth gretly affectate & de sire, the festiual celebrite of fo noble persons. Whatsoeuer may be thought or said of the priestes ascēding in y^t vowre, or profit is far vnder y^e dignite of y^e truth. The minde of the good prest deliting there and made morehigher, dothlabor & maketh hast, he ascēdith, hys desire groeth, and the higher he is lifted vp, so much y^e more he is extenuatid so that this mā being al spirituall a­uoiding al y^e clondes of erthly cōcupiscēce, consumeth mā in mā, & glorifieth in y^e secret hiding of y^e face of our lord, Nor a meke mind sēsing, & deuotiō doyng sacrfice, is not i nhiby­tid to loke in to y^t propitiatory and holy place, but yet they ar very rare whō purenes of life [Page] doth admit to the heythen of this profūdite, or whom inte grite doth euē sodēly lyft vp to suche a heythe of holynes. Therfore the holye minister doth se, & sele god spiritually, the which by rreatiō is father of al mē but most specyallye hys father by dignation & fa­uoure: For why by grace he is y^e father of al pupyls, vnto whom y^e il father is dede, y^t is y^e world, & the euyl mother, y^• is carnal cōcupiscēce. Blessed is he y^t dare say, & maye saye, my father & my mother haue forsaken me, butour lord hath Psa: 26 receyned me. Also he saythe & felyth that the soune of god, is hys welbeloued brother, y^t which being made a lytle one for vs, is verely made the brother of lytle once, that is of the meke & humble. He saith [Page] I wyll declare thy name vn to my brethren in the myd­des of the cōgregation wil I praise the. He sayeth & felythe the holy gost, proceding from Psa: 21: the father & y^e sonne, to be hys household fautur, & his defender. For he is the cōferter of those that truely repent & the aduocate of those y^t truste in hym. Againe he saith & feleth that the angelical spirites do reioyce & fauer his profites, & fermely to desire that he may deferue to be written & apointed as one of their cytezens, verely thys church is a prom tuary of these which are wri­ten in heuen. That churche whose organs beyng suspen­ded, doth as yet vpon the flud des of babylō breth towards god, is ioyned and vnityd, by [Page] oryginal cognation, & natu­rall affinitie, maners & voues vnto thys churche. Of suche a mynister the fat calfe being hole and perfecte, the lambe of a yere olde, full & vnbespot tyd, is w^t all swetenes swete tast & most ioyfull iocunditie receyued, and receuyd, is not consumed. For why it is the foode of lyfe, that came from heuen. Canste y^u esteme what maner a thyng, or howe gret this holy thing of al holy thin ges is, and sacramēt of sacra mentes, loue of al loues, and swetenes of all swetenes?

Truelye these be the pascall feastes these be the ioyes and the lyuely meates of the iust, these be the spirituall delytes of the iust and of Sayntes: Here in a plentifull plaee are [Page] drunken the ryuers of mylke the floudes of hony, the ly­kers of balme celestial. Here the bryde with the bridgrom are made one flesh, the holye & deuout soule w^t christe. The experiēce of these thynges is spiryt, and life, nor the carnal mā hath not y^• feling of these thinges, nor the accesse vnto them. The brydgromes frendes, that is good, byshopes, good abbotes, and other fere full and religyous men haue tasted, and haue fully prouyd that we saye. And therefore they come oftentimes to the table of the aulter, at al times makynge theyr garmentes white, that is, ther bodys as­well as they can or may. For they shall touche with theyr hande & mouth their God, & [Page] here him spekyng vnto them For ther is celebratid a familyar cōmunication betwene god, and Moyses, hys frend, that is a good and a faithfull minyster. But yet that com­munication is not soundyng nor peresyng, nor full of wor­des but effections, not soun­dyng about a mās eares, but with affections plesant, & re­ioysyng. Thys communicaty on is not populer & vulger, but secrete and pryuate. It soundes not in the market, it is not herd opēly, secret coū ­sell doth seke for a secret frēd. But withoute doute it shall geue ioye & gladnes to the heringe, yf it be perceuid w^t the sober eare of y^• hert, Our lord saith here Israel & be styll, A faythful frende & a faithefull struaūt with the boldenes of [Page] [...] meke familiaritie doth an­swere, and not with a vocall and a loude voyse, but wyth a swete mournynge, saing w^t Samuel, Speke lord, for thi seruant doth here. And wyth the Prophet, I wyll herken [...], Reg [...] 3 what the lord god wyll saye, in me. Truely Christe dothe Psa, 84, there speake with his miny­sters he saith, ponder it cōty­nually, laye it vp faithfullye embrase it swetelye that thou dooest see, that thou dooest that thou holdest, embrace it I say wyth the affectyon of pitefull remembraūce with y^• effect of meke imitation, knoing y^• such thinges thou must prepare. The preparation of this table is not of mā but of feyth, not of mischyfe, but of [Page] mistery not of tēporall foode, but of eternal. I that am the autor of the gifte, am witnes of the truthe. The Aul­ter that thou dost stande at, Aulter, doth represent the crosse and passion that I suffered for the & the chalice, the sepulchre in Chalyc [...], the which beyng dede I re­sted. The patten, the stone y^• Patten, was layd vpon it, the corpo­ras, Corpari [...] the sundary, the aulter cloth, the winding shete The Aulter clothe hoste which y^• dost se, is no we Hoste. no bred, but my flesh y^• which dyd hange vpō the crosse, for the lyfe of the world. Truely thys change is a worke of be nediction, and not of a beginning vertue doth this, & not vse, it is an effect of powre, & not the vse of nature, It is a fauor, and not reason. It is [Page] mercy & not miserye. It is no common thinge, but a diuine thing, & not a humain [...] thing. It is a sacramēt of piete, and not a detriment & a losse of y^• deite. In this al phisicall no­ryshment doth perysh. Thys mete is not of y^• belly, but of the mind. For why it is not Jacob, 4, geuen to the ruine of this life which is but a vapur cōtinuinge for a while, but to geue life vnto y^• soule, this is y^• bred of angels, the which cannot putrifie, it goeth not into the secret, but tēdeth vpwarde. It brigeth māthether again frō hence he toke his Image. Truly my flesh is mete. Like Ihon, 6, wyse this lyquor y^• which y^u se ist is nowe no wine, but my blud, y^• which I haue shed for y^• in price reseruing a cuppe of drinke for y^•, in the aulter, a [Page] helpe in thy perigrination in thy going out of Egipt a gide & iu heauen a prouisityon, I a cluster of fleshe am brought for thy saluatiō to the presse, of the crosse, wher out is pressed the ioist of thy redemtion. My bloud is verely drynke, Ihon, 6, There ar wōderfull thynges brethrē y^• are spokē of thys sacrament, Fayth is necessary, the knowledge of reason is clene voyde. Knoledge is ga­thered by reason and vnder­stāding, faith is inducid by autoritie onely. S. Austē agaīst Felician. Fayth beleueth this intelligēce, requyreth it not, lest that either it shuld thinke that, that is not inuented and foūd incredible, or not beleue that to be singuler y^• is foūd. Thsee be the thinges my brethren that necessarelye doo [Page] requyre [...]ayth, and vtterly admit no reason. They require a simple beleuer, and reproue a wick [...]d examiner. And therfore that must simply be bele­ued, that cā not profitably be south oughte. This is the ry­uer that Helesius coulde not wade ouer. Therfore seke not 4, reg [...]r 2 seke not how it may be done, nor doubte not whether it be done. Come not vnrenerent­ly vnto it lest it be death vnto you. For why it is God, & al­thoughe yt haue & cōtaineth the mistery of brede, yet it is conuertyd into fleshe, he is both god and mā, that dothe testify that y^• brede is truelye Ihon, 6, turned into his fleshe. He is a chosen vessel, y^• dothe threten 1, Co, 10 iudgement to those that doo not iudge so holy fleshe. And [Page] thou o y^• chrystian shalt think and iudg the same, of y^• wine 1, Cor, 11 & honor the same in the wine He is the creator & the maker of the wine, y^• doth brynge & alter the wine into Chrystes bloud, It is the doctor of the gentyls, that assuryth hym to drynke hys death, y^• vnwor­thely drinketh the bloude of chryst. And ye must know y^• water, the water mixed w^t the wine deth sygnifye the vnyon of y^• mēbers, with hys heade. For many waters ar much peple the thyrd portion of the hoste, The thre portiōs whiche are made of chrystes body vpon the alter, haue a mistycal sig­nyficatiō. The body of christ is the vniuersall churche, y^• is the hed with themēbers, and ther are found in this bodias it▪ were three partes, of the which the whole body doth confesse. [Page] One part is y^• head it self. The heade is the heade, and lykewise apart of the bodye, therefore the heade it selfe is one parte of the bodye.

I saye the heade that nowe hath rysyn immortal and im­passyble, shal die nor suffer no Roma, 6 more. The other parte of the body is in these members the whych do now rest in y^• soule wyth the heade as it were in the sabbote, possessynge one stole of immortalytye as concernyng the soules in heuen. Of the whych it is sayd. The soules of sayntes reioyce in heanen. Therfore these two partes are together, the head that is christ, & the otherpart of the bodi, y^• is y^• good which are deade and buryed, whose bodyes do rest in theyr graue and theyrsoules wyth chryst, [Page] And therfore two partes are reseruyd without the chalice vpon the aulter, as it were wythoute the passyon, For why goodmen nowe do fele Apo, 12, no doloure nor payne, for all these thynges are paste. The thyrd part whych we do put into the bloud doth sygnyfye that part of the church which doth drinke our lordes cha­lyce, that is which doth en [...]ue & follow the passion of christ, vnto whom our lorde amōg hys apostles sayd. In me ye haue peace, in the worlde ye shal haue tribulatiō. Sauer, Ihon 1 [...] forme, tast & wait do remain & coutinue to the rite of the mistery, & to y^• suffrage and helpe of y^• taste, that y^• abhor­ring of y^• thing might vtterly be takē awai & y^• merit might take place. For lest humaine [Page] infyrmitie should abhore the eating of the fieshe, and drin­kyng of the bloud in the ta­kyng therof, Chryst would y^• those thynges shuld be coue­ryd & hyddē vnder the forms of brede & wyne, the whyche amōg al other fode of mākind Psal, 10, are pryncipall & chefest. For certēly as cōcernyng y^• letter breade, aboue al other foode doth strēgthē the hert of mā, and wyne doth most cōforth the same: Therefore he purposyd & apointed his body and hys bloud so to be receuyd, y^• in the one the senses of man, shuld be nouryshed, and that fayth in the other shoulde be edyfied. For why the sensys in the one, whilst they behold wontly & customably things are noryshed, & fayth in the other whilst y^• the fleshly eye [Page] doth out wardly see onthing & the, eye of the hart doth in­wardly fele, & reuerēce a no­ther is edified. For one thing is hyddē & a nother apereth. Psal, 17 For he made darkenes hys secret place. And as y^• formes are sene there, & the thynges and the substaūce of thē, not credydyd to be there, so the thyng is truely & substācially beleued, whose forme & shape is not sene. The forme of bred and wine is sene, and yet the substaunce of breade and wyne is not beleuyd. But the substaūce of the body and bloud (although the forme is not sene) is beleuyd, and the forme of breade & wine, is set before vs to teach vs y^• ther is a full and a perfecte refecty­on. There is in the receit of y^• body and bloud of christ a ful refection [Page] mete and drinke is brede and wyne. And being but one sacrament, yet thre diuers thinges are set before vs, that is, a bysyble forme, the vnytye of the bodye, and the vertue of spiritual grace. The vysyble forme is one thing, the which is sene vysibly, and the verite of the body which is beleuyd vnuysyble, vnder a vysyble forme is a nother, & the spy­rytuall grace, the which is a visybly and spiritually reeey­ued, with the bopye & bloude onely of those, that [...]orthely receue it. For ye must marke thre thinges in the sacramēt of the aulter, y^• forme of bred, the verytye of the flesh, & the vertu of the spiritual grace. The vtward sense doth exted & rech vnto the forme of bred, the inward faith vnto y^• veritye [Page] of the flesh, & the superior charitie vnto the vertu of the spirituall grace. The litle mouse doth at sūtimes gnaw y^• forme, & an [...] dog doth also receue it but y^• only predestinate doth receue y^e vertu of y^• spiritual grace. That we doo se, is y^e forme of bred & wyne. But y^• that we beleue to be vnder y^e forme of bred & wine is the very bodye, & the verye bloud, y^t hung, & that ran out of hys side vpō y^e crosse. Therfore the sacramētal, eating & receuyng, as cōcernyng the vysyble forme and the verite of the body of chryst is comenly cōuenient, both vnto the good and euil. But ther is (as I alredy haue said) a nother eting of good mē only, y^• which y^e merit of life doth cause y^e grace of god & faith working [Page] affectyon of the mynd in the hartes of the receuers or of y^• minysters a certē spiritual & subtile vnyon of the hed and the mēbers cōming betwene where vpon is thys. That it may be vnto vs, the bodi and bloud of thi sonne. It may be vnto vs, sayeth he. No doute the body of our lord is alway made vpon the table of the alter, whan that solemne my­stery is duly celebratyd. But yet it is not alway made vn­to those, by whom it is made. Where vpon is that also in the canon. That as many as shal receaue of thys partycy­patyō of y^• alter, the sacramēt of thy sonne, may be repleny­shed with al beuēlye grace & benediction, For why al that receue the body of our lorde, by thys pertytypation of the [Page] alter, ar not spiritualy reple­nished with y^• heuenly grace and benediction. Wherof is this, that we for that y^• we do tēporally, may obtayne eter­nal ioye. And also. That we may obtaine the thinges w^t an inuisyble effect, whych we perceiue to be receyued with vysible misteries. And many other saiengs after this sorte & maner. This sacramēt therfore the which is reposyd euē frō the beginning eternallye, hyddē from the deuyl, reuelid vnto the prophets, & cōmited to yoursolicitude, is to be folowyd w^t dew thākes. O your holy and celestiall mistery, O laudable desyre, O noble spectakle, O solēne miraclc: God which in al things is wūder­ful is shewed as cōcernīg you more maruelous thā hun self, [Page] whilst y^t by you he workethe things of more marnel, what shal I sai sore. O ye preistes of God blesse ye the Lord, do­inge the thynges that maye plese god, lest that be to your raine, that is prouyded to the worthy receuer for helth and saluation, I shall not call your gods preistes, without a cause, yf in the house of god ye do liue preistly. For why y^t dignitie cōmeth not in thys name because he is a preist. I say not of y^e name, but of ver­tue, of cōuersation & not of y^e office, of meritte, & not of the word, of holynes, & not of the mistery. For scripture sayeth we y^t haue many prestes, seke for preistly men, many I saye in number, & not in merit, in dissimulatiō & not in fayth, in forme & not in vertue, in cor­ral [Page] cōmixtion, and not in spi­rytuall band, in the cōnuicti­on of the fleshe, & not in y^e vni­tie of heart. Theyr handes be wasshed, but theyr workes be vnwasshed. They come vnto the diuine sacrifices with blody conciences. They eat without feare & reuerēce, the fleshe of the Babe, the which sitteth in heuen, as the fleshe is solde in y^e market. They do not as­sist & stād at y^e alter as prests, but as butchers in y^t shābles. This degre certenly is a casual degre, it is a iudicial degre thys anointid dignite, is not clarifide but by merits, by no bilife of maners, exercyse of vertu, & by y^e instaūce of good works. Therfore my derelye belouid, dig vp your housold wals, y^t is, set your herts vpō your wais, go about asmuch [Page] ye may quickly to redeme the thinges wherin ye haue offē ­ded for the dai of our lord shal come euen lyke a thefe, And as there is no thing more cer 1 Peter, 3 ten, than death, so ther is no­thyng more vncerten thā the houre of death, vpon the whiche thynk ye as it is worthy to be thought vpon, & watch ye circumspecly to thynke vp on it. The which thing shalbe to the honor of god, to the ioy of angells, a sauer vnto life, to your subiectes, and to you a crowne of eternal life. In the whych thyng Chryst myny­stryng the helpe of his grace vouchsafe to here his anoīted the which lyueth & raygneth world without ende.

Amen.