〈◊〉 , 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 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 yt 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. 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 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, yt Sonday is verye excellente and noble, and therefore the holy doctours of the churche 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 ye 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 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 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 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 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, 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 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, 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 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 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 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 yt 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 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 yt 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 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 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, 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 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 yt 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 diuine ſeruyce. For he yt 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 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 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 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 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, ye very poyſon of ye 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 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 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 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 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 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 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 wt 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 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 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 wtoute 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, 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 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 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 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 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 yt through your owne vtilitie 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.

WE oughte to eſteme & ſuppoſe ye 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 yt 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 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 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 ye 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 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 ye 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 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 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 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 yt 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 geuen to the leaſt poore man that is, is geuen vnto hym ſelfe. The goodnes of God graunte you my brethren yt 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, yt none of you do preſume to dyne in 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 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 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, 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 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, yt 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 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 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 yt eternall Mat. 25, & euerlaſting fire, y• whiche is prepared for ſarā & his angels. Therfore my brethrē let vs not heare theſe things ſlightly, or wt our bodely ears onely, but faithfully hering it 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 becauſe we can not be otherwiſe ſaued, except yt 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, 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, 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 wt ye remorſe of conſciēce. How cā ſurgion 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 yt thing which was euyll That he ſhuld not haue done he did, & yt he ſhuld haue done 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 and be cleane. He is waſſhed & cleane, that doth bewail yt 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 a mans penaūce be but ſhorte, yet if it be done with ye inward bitternes of ye 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 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 & 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, 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 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.

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, ye 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 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 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 eare heare the worde of god, let the hands geue and be doing of charitable and almoſe dedes: receaue the poore pylgrime, fede the ſicke and hongri, and cloth the naked, lette youre fete be goinge to the churche, & youre knees labor to bowe downe vnto god, for as ther was no member but that throughe ſynne hath diſpleaſyd god, ſo let ther be no membre without ſufferaūce of ſemblabe and lyke payne, for god hath geuen vs oure mēbers to ſerue him withall and not to ſerue the world. But alas my brethren, the citezens of heauen, and gods familiare frendes, are made the ſeruauntes of the world, embraſyng & leanyng a grete deale more to earthly things then to eternal, to theyr own ſubſtaunce, then to them ſelues. But good brethren, ye ſhulde not do ſo, for why, the time is at hand, and it doeth threten vs, Ryſe ye vp therefore 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 ſinnes, for he that doeth prolongne or procraſtinate the time vnto the laſt day of lent, or of his life to cōfeſſe his miſdedes▪ he geueth good euydence, that he doth it not willyngly, nor gratiouſlye, nor with a pure hart, but againſt his will. Marke and cōſider howe ſuch conſtrayned and vnwillynge ſeruyce doth pleaſe ether god or mā. And therfore let vs not delay frō daye to day to confeſſe and to opē the ſecretes of oure heartes, for God hath promyſed forgeuenes to thoſe that are penitent, and not to thoſe that delaye theyr confeſſion or penaunce vntyl to morow: therfore let vs not prolonge nor delaye our confeſſion. But yet whē thou man or womā goeſt to confeſſion, loke thou laughe not, nor that thou be gorgeouſlye nor wel apparelled, nor that thou begin not to vtter and ſhew fables, but that with al humilitie and to kens of repentaunce, ye do 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 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 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 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 ye 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 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 comforte.

Amen.

Ser, 57,¶ Of Penaunce. Ser. viii.

I Praye you my dearely beloued brethren, that if anye of you after ye 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 yt by the cōtinuaunce & cuſtom therof he drowne him ſelfe in hys owne ruine, for he ſhal not be odious nor abhominable vnto god, that hath done & committed ſinne, but he that doth reſte and contynue in ſynne. And becauſe no man ſhoulde miſtruſt the mercy of god, the Lorde by his prophete dothe comforte vs ſaying, I deſire 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 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 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 ye 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 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 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 wt aſſhes did ſorowfull & greate 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 ye 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 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 yt Jezebell his wife had depraued him & had made him abhominable in the ſight of God, Naboth being ſtoned to deth, becauſe he wold not yeld vp his vine yard, yet after yt 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 yt 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, 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 yt 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 yt 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 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 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 much as we maye poſſible, yt no deadly ſin crepe in amōge vs, but yf ſo be there be any, yt througe yt 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, yt was not aſhamed to ſynne, but ſtryue incontinently thorough godly operation to a mende him ſelfe, that he may be knowen, and accepted of the father amonge hys chyldren, leſte that he exclude hym from the eternall blyſſe and eiecte him from the heauenly banket, and 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.

_ 〈◊〉 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 yt 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 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, yt thou ſhuldeſt with almoſe and charitable dedes haue layd and treaſured vp in heauen, or leſt by preparynge of delycate welfare, and byinge of ſuperfluous araye and apparell, thou haſt not nowe the thing that thou ſholdeſt haue to geue vn to the poore for the ſaluation and redemptyon of thy ſoule. And notwithſtandynge our galaunte and pretious araye is wont to be conſumed and mothe eaten, yet the neadye can not obtayne nor get the thinge that is mooſt vyleſte. Yf all theſe impediments 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 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 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 & 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 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 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 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 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 wt the bowndes of my ſinnes, yt I can not eſcape. I am euery moment of an houre, payne 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 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 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 ye 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 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 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 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, 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 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 ye they, the which haue no wiues, nor were not aſhamed, nor in feare to cōmit adultry or euer they were maryed, that theyr ſoules ſhoulde be defyled or corrupted, or they were maried vnto them? but ſeyng that there is no man ye with pacience could abide or ſuffer ye, why do not they thē kepe ye ſelf promyſe with their wiues, y• which they do deſir y• their wiues ſhuld kepe wt thē. And why doeth he deſire to be maried vnto a virgin yt 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, 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 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 yt 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, 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 wt al. Therfore I do cōteſt & de here before God and his aungels, yt he hath alwayes forboden theſe crimes, and that they neuer pleaſyd hym. For ſence ye 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 ye 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 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 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 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 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 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 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 yt 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 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 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, yt 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 yt yf penaunce do not ayde and helpe them, that they (when 〈1 page duplicate〉 〈1 page duplicate〉 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, it is a dolorous and a lamentable thinge, that he (as I haue ſayde) who hathe victoriouſlye ouerthrowen ten of hys enemyes, ſhoulde be ouercome by a woman: or that he, which hath ouerthrowen ſo many of his enemies bodies, ſhould in hearte and ſoule be ouercome by a woman. Surelye it is to greuous a thing, that he whyche can not be ouercome with no weapon, ſhoulde be ſubdued through bodely luſt and pleaſure, or that ſwete and pleaſaunte wordes ſhoulde ouerturne hym, whome no hardnes could ouerturne, or that he which diſdayned to be the bondman of man, ſhoulde me rite to be the bondemanne of ſynne, when that it is a more vnworthye thynge, to ſerue in minde, then in bodye, as it is wrytten, for of whom ſoeuer a man be ouercome, vnto the ſame is he in bondage. 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 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.

WE haue herd my derely be loued brothrē the Apoſtle, ſaying in the apoſtolicalieſſon, that no man cā laye anye other fundatiō then yt 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 yt 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 yet as it were thorow fyre. Ther ar many that miſſe vnderſtādinge this leſſō, are thrugh a certen falſe ſecuritie deceuyd▪ beleuinge yt 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, yt which thing 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 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 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 wt 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 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 ye 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| 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 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 ye 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 yt which ye 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 ye ſame with manifold other tribulatious for theſe ſyn̄es, we 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 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 yt 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 wt good works, we ſhal ſo lōge continue in yt 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 yt 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• 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 yt fier, by dais, mōths or parauenture by yers? And he yt wil not nowe put one of hys fyngers into ye 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 wt 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 come (as it is al redy told you) to that fire, that ye apoſtle ſpeakethe of, he ſhalbe ſaued 1, Cor, •• yet as it were thrugh fire, but ſhal here yt 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 yt 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 yt be at diſcord to vnitie & concord As ofte as we obſerue & kepe the faſting dayes commaunded by the church, & waſhe ye 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 ye churche, cōtinuyng for a long tyme in heuines & ſorowe, & doynge open penaūce: For it is iuſt, yt he which loſt & deſtroid hym ſelfe wyth the deſtruction & loſſe of many, ſhulde redeme hymſelfe wt the edyfication & amendement of manye. Nor fynallye it is not impoſſyble, nor vnconueniēt nother yt 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 that they exhibite vnto other mēs bodies. And cōſider this my brethrē, how euill a thing it is, to bewale yt we cannot reuiue. We lament the fleſhe, the whiche we cannot cal to life again, but our deed ſoules we be wayle not, yt 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 ye lord more thē the ſeruaūt, that is the creator & maker of the body, more then the body, more the ladye thē yt mayde, that is more the ſoule made lyke vnto the image of god, than the fleſhe formyd & 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, yt 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 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, yt is, gold, ſyluer, and pretyous ſtones, ſhal paſſe thorowe the fyer of the whyche ye apoſtie doth ſaye. It ſhalbe reueled & ſhewed in fyre wt out any violatiō or hurt. And althoughe yt 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 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 wtout 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 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 ye 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 ye which yf they nether be purgid thrugh the diuine iuſtice wt many tribulatiōs, nor noman rede meth thē with liberal almes, dedes, the thing yt 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 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 ye father & the holy goſt doth lyue and reygne god, worlde withoute ende.

Amen.

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

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 ye 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 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 yt 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| holy write dothe moniſhe vs ſaieng. Thou ſhalt not go after nor folow thi owne concupicēces, Eccle, 18 but turne ye 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 ye 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 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 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 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 yt 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 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 wt 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 ye 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 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.

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 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 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 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 notwtſtāding yt 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 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 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 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, 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 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 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 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, that ye 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 ye 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.

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 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 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 wt 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 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 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, 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 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. 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 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 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 dayes, for very enuye, or elles for very dronkennes they wt 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 wc diuers ſortes of gamboldes. And Herode after y• he was wel heated wt 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 ye 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 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 yu drinke wyne meſurably, thou ſhalte be ſober▪ Item, wine at the beginning was creatyd in ioyefulnes, & not in drunkennes. Wyne ſo berly receaued and taken, is the pleaſure both of bodye & ſoule, but wine vnmeſurably 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, & yt ſhal through gods mercye, be deliuered from thys horible & wycked ſynne of ebryetye. Yet ſuche as be moued with vs ſpeakynge agaynſte theyr familiare frende drunkennes, ſhall heare thys one thing of vs, that whoſoeuer he be that penitentlye doeth not be wayle his ebrietie, but continueth therein vntyll he die, without doubte he 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 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 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 ye darkenes, and vice therof throughe the encrecement of drinke, ſo by the diminition of the ſame he may by litle & litle returne to the light, and vertue of ſobernes. For yf he ſhuld with drawe at once hys exceſſe of drinkīg, he euē with heuines whan he is moſt feruently athriſt, woulde crye out & ſaye that he had rather be deade, thā to forſake his cuſtomable drinking, and drōkennes, nothing cōſidering, that it were farre more tollerable, that the body ſhuld die, than that the ſoule through ebrietie, and exceſſe of drinke ſhould peryſhe for euer. And therefore to auoide the ſufferaunce & paine of ſuch hete, and to be deliuered from ſuch tormētes, as he ſuffereth let hym (as I haue ſaid) daily diminiſh ſomwhat of that exceſſe & ſuperfluitye, vntil he become to a reaſonable wayes & cuſtome of drinkynge. For he that wyl (as I haue ſayd) diminyſhe and debate this thinge, ſhalbe delyuered of hys drōkennes, nor ſhall no more ſuffer ſuche intollerable payne. Now good brethren I declaring and ſhe wyng you theſe thynges, doe quite & vnburden my ſelfe before God. And whoſoeuer he be that is inclyned to ye exces of drinke, & deſpiſeth to heare me, or yt at hys table will adiure & compell men to drinke, he ſhall at the daye of iudgement geue a rekenyng bothe for hym ſelfe and them. And becauſe there be certeine preiſtes (the, which ſhuld prohibit and forbydde ſuche thynges) that enforce and compel men to drinke more than nedeth, let them from henceforth begyn to correct and to amend themſelues, and ſoo to chaſtē other, that they, whan they ſhal appeare before god, ſuffer not for theyr owne drunkennes, and other menns to, but that through their owne amendement, and the correction of other, they may merit to come to the eternal & euer laſtyng reward. And of this I do deſire you aboue al thinges, yea & adiure you by the feareful day of iudgement, yt ye as ofte as ye do bankette one another, auoyde and flye as poyſon that haynous and fylthy cuſtome, by the which ye other willingly, or againſt youre wylles are wonte to drinke by great meſure with out meſure. For thys vnhappy cuſtome doth yet continu: and remain of the cuſtome & vſage of Paganes. And who ſoeuer he be that conſenteth that thys cuſtom of drinking & quafting, other at his own table, or at anye other mans 〈◊〉 , 〈◊〉 be vſed, lette hym not doubte but that he doth ſacrifice to y• deuyl. By the which bibbing and quafting, the ſoule of mā doth not onelye peryſhe, but alſo the body is gretelye and much febliſhed wyth al. But I hope that God of hys tender mercy ſhall vouceſafe ſoo to inſpire you with grace: yt 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 yt oftentimes I do admonyſh & warne you that ye ſhuld not ſeke vpō theſe diuiners & calkers, nor queſtion wt thē of any cauſe, or of any dyſeaſe. Ye ſhall medie wt no inchaunters, for whoſoeuer Deut, 18 doth yt euyl, loſeth his chriſtianitie & becūmeth a pagane, and without he ſuccur & aide him ſelfe, wt 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) 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 wt 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 perceauing y• ye depart from his familiarytye and felowſhyppe and ſhall worke you ſome dyſpleaſure. For other he ſhal vexe you wt 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 wt 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 repel & withdraw hym from troubling & vexing of you, yt he wt 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 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 yt 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 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 notwt ſtāding yt 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, yt is byttē wt 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 chriſtē men withal, yt 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 ye ſoner geue credēce, & be leue the deuil. But he yt 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 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 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 ye 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 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 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 yt Apoſtle ſayeth, a lytle leuen 1, Cor, 5, 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 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 yt 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 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, yt 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 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 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 wt thākes vnto god ye 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 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, 〈◊〉 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 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, yt 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 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, yu ſhalte not onely haue aboundāce of frute & corne, but alſo yt 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 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 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) 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, 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 yt tenth, hath geuen vs y• reſt: O thou vnkind deceauer, & vnfaythful man. I ſpeke vnto the wt 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 ſelfe, y• cauetous death do not ſo preuent thee, y• thou leaue both life and rewarde. Thou doſt cōmitte yt 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 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 or the forgeuenes of hys ſynnes, let hym paye hys tythes & geue of the other nine partes his charitie to the poore, & beware, yt 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.

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 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 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 had al thynges redy yt 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 ye childrē of captiuitie he bothe wyſelye conſydered it, and 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 yt ſhoulde haue ſayd vnto him. Why art thou prowde one earth & aſſhes Therefore wt 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, 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 yt 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 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 yt 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, yt we worms creping vpō the face of the erth, yt we (I ſaye) whiche are but 〈◊〉 , 18, 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 yu of thy goodnes haſt prepared Pſal, 67▪ for ye 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 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, yt 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, yt 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 that is to thoſe that were frō the beginning, ſo that bi that that is ſaide from the begynnynge yu 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 ye 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, yt is, he commaūded it to be done. The preſcriptiō and order of 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 ye 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 wt nayles, and the opening of hys ſyde wt a warlye ſpeare thruſtyng it out ſtrōgly, they 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 ye 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 yt ereth mifleſh, & drinketh my bloud, remaineth in me, & I in him. This is to be taken and vnderſtanded of thoſe yt Ihou, 6, be good & ye receiue it worthely & not of the euil & flagitius 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 yt 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 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 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 yt 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 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 yu, O vnworthy mā? what doeſt thou, O vnkynd man? Adore it more deuoutly, remember more oftener yt 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 vpon him yu doeſt erre, thou goſt out of kynde, thou art beſtly furyus, & denyeſt him to be mau. But becauſe yu ſhouldeſt be more moued, yea and more feruent in the loue of thi redemer, Chriſt would yt 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 notwtſtādyng 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 ye glittering ſpere of Chriſtes death, that it ſhal not nede, yt Chriſte for the purgatyon of ſynnes as dayly ar cōmitted be crncified agayne▪ but ye it is a ſufficient medecine of al, yf by faith & imitation the former deth, be had in memory. O Chryſt Jeſu yt 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, ye 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, yu 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 wt thou ſhalt be happelye ioyned 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 yt the ſpouſe doth ſuſ pyre & ſaith wt Moyſes, ſhew me thy ſelfe. And not wt out a cauſe. For Jeſus ye whiche is ſwete in voyce, ſwete in face, ſwete in name, ſwete in operation & worke, ſhall apeare ſweter in ye 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 ye chyldrē of mē, but alſo aboue thou ſāds of angels. Truelye he is ſwete in name, for ye name of Jeſus is cōſecrat frō ye beginning, ſhewd forth by the Angel, prophetiſed by yt 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 yt helpe yt ſhall Math, 1 • ſaue & deiiuer his peple from their ſinnes. He is ſwete in ye 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 ye prophet deſiryd & ſaide. My hert ſaid vnto yt, 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, yt in erth. And in another place In thy preſēce is ye fulnes of 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 ye corne ar not receuid at al with like iocundite feyth. & forme remembraūce & preſence, eternitie & ye 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 miſtery of ye 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 yt vowre, or profit is far vnder ye dignite of ye 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 ye more he is extenuatid ſo that this mā being al ſpirituall auoiding al ye clondes of erthly cōcupiſcēce, conſumeth mā in mā, & glorifieth in ye ſecret hiding of ye face of our lord, Nor a meke mind ſēſing, & deuotiō doyng ſacrfice, is not i nhibytid to loke in to yt propitiatory and holy place, but yet they ar very rare whō purenes of life 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 ye father of al pupyls, vnto whom ye il father is dede, yt is ye world, & the euyl mother, y• is carnal cōcupiſcēce. Bleſſed is he yt 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, yt which being made a lytle one for vs, is verely made the brother of lytle once, that is of the meke & humble. He ſaith 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 & ye ſonne, to be hys houſehold fautur, & his defender. For he is the cōferter of thoſe that truely repent & the aduocate of thoſe yt 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 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 wt 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 yu 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 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 wt 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, & 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 wt the ſober eare of y• hert, Our lord ſaith here Iſrael & be ſtyll, A faythful frende & a faithefull ſtruaūt with the boldenes of 〈◊〉 meke familiaritie doth anſwere, and not with a vocall and a loude voyſe, but wyth a ſwete mournynge, ſaing wt 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 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 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 yu 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 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 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 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 wt 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. 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, 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 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 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 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 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 ye vertu of y• ſpiritual grace. That we doo ſe, is ye forme of bred & wyne. But y• that we beleue to be vnder ye forme of bred & wine is the very bodye, & the verye bloud, yt hung, & that ran out of hys ſide vpō ye 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 ye merit of life doth cauſe ye grace of god & faith working 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 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 wt 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 wt 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, whilſt yt 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 yt dignitie cōmeth not in thys name becauſe he is a preiſt. I ſay not of ye name, but of vertue, of cōuerſation & not of ye office, of meritte, & not of the word, of holynes, & not of the miſtery. For ſcripture ſayeth we yt 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 cōmixtion, and not in ſpirytuall band, in the cōnuiction of the fleſhe, & not in ye 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 ye market. They do not aſſiſt & ſtād at ye alter as preſts, but as butchers in yt 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 ye inſtaūce of good works. Therfore my derelye belouid, dig vp your houſold wals, yt is, ſet your herts vpō your wais, go about aſmuch 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.