I Pray you my moste dearely and welbelo­ued brethren, that with all oure studye & diligence, we call to oure re­membraunce, why and wher fore we be named and called Christians, and why we bear the crosse of Christ in our for­heades. For truly we ought to know, that it is not suffici­ente to receaue the name of Christen men, excepte we do the workes of Christians.

For what doth it auayl (saith the lorde) to call me lord, lord [Page] yf ye fulfyll not my commaū ­dementes? yf thou name thy Luke. 6. selfe a Christen souldear, and continuallye doste blesse thy self with the crosse of Christ, and after thyne habilitie and substaunce, doeste no almes dedes, nor regardest not charitie, iustice, nor chastitie, thy christen name shall nothynge 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 pretious, ought to be sealed. For what doth it auayle or profyte the, to make a seale of a rynge of golde, yf thou close putrified and rotten strawe therein.

Or what doth it auauntage vs to weare, or to haue the [Page] crosse of Christe in oure fore­heades and mouthes, and in wardly in our soules to haue and hyde synne? he that thin keth euel, speaketh euel, and yf he that blesseth hym selfe, [...] amende, his synnes [...] not, but rather aug­ment and increace. There be that when they goo aboute thefte, or adustery, if they stū ble neuer so lytle, they doe blesse thē selues, but yet they staye not them selues frome theyr euel workes and pur­poses. Nor the wretches per ceaue not y^t in so doyng, 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 lyuynge: and striueth dothe [Page] to thynke vpon that is good, and to do good, he doth well and iustelye blesse his mouth with the sygne and token of the crosse, & endeuereth hym selfe to do suche workes, as shall deserue and merite to haue, and to receaue y^e sygne and token of the crosse. For it is wrytten. The kingedome 1. Cor. 4 of heauen is not in wordes, but in power, and good wor­kes. And agayne, fayth with Jam, 2, out good workes is dead in itselfe. Therefore leaste that paraduenture we haue not this Christen name to oure ayde and amendment, but to our vtter damnation and destruction: let vs (whiles that we haue remedy, and help in oure owne handes) retourne vnto good workes. And to [Page] the entent ye may (throughe the helpe of God) accomplish and doe those thinges, 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 vnitie. Auoyde and flye all lesynges. Exchue periury as perpetuall & mor­tal death. And aboue al thin­ges loke that after youre ha­bilitie (as is aforesayd) ye ex­hibit & 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 youre beleife, and the lordes prayer, and that ye teache your chyldren the same. For I maruell very muche, howe they dare be so bolde, as once [Page] to name them selues christi­ans, that do dissemble to saye a fewe verses onely of theyr crede, or of the lordes praier. Likewise ye shal vnderstād, that for those chyldren the which ye do Christen, ye are as suerties vnto God: and therefore be cyrcumspecte to correcte and chasten aswell those whiche ye do Christen, as your owne naturall chyl­drē, that they may liue chast­ly, sobe rly, and iu [...]tly. And be ware that youre lyfe be suche that your chyldren (yf they wyll folow you) burne not in the eternal fier, but that they may approche and comewith you to the perpetuall blysse of heauen. Take you heede that doe here, & iudge mens causes, that ye iudge righte­ously, [Page] and that ye take no giftes of the poore. For gyftes Psa. 14 Exod. 23 doe blynde wyse mens har­tes, and do chaunge & alter Eccl. 20. the wordes of the prudent & wyse, lest peraduenture, whiles ye get and heape vp mo­nye, ye lese your soules. For no man can gette vnlawfull gayne without lawful payne and dammage, for where is luker, there is losse, luker in the cheste, and dammage in cōscience. Let no man drinke to be droncken, nor compell anye other at his table to drinke more than nedeth, lest that throughe ebriette & drō ­kennes, he lese both his own soule, and theyrs also. Loke that ye come together to the churche vpon the sunday, for yf the wretched Jewes doe [Page] kepe and sanctifye theyr sab­both day, with such deuotion as on that day, they wyll doe no earthly worke at all: how muche more shulde we chri­sten men on the sunday, geue & apply our mindes to Gods seruice, & to come to y^e church for the salute & saluation of our owne soules. And when ye come together, praye for the remission of your sinnes. Make no stryfe there, nor no debate, for who so commyng to the church, doth so, he tho­rowe debate, doth wounde & hurte hym selfe there, where he myght haue healed, & hol­pen him selfe by prayer. And beyng in the church, beware and loke that ye braule not, but that ye paciently do listē and take good hede to youre [Page] diuine seruyce. For he y^t doth iangle or bable in the church, shall geue an acountes and rekenynge, aswell for other, as for him selfe, because he wolde nether here Goddes worde, 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 stele, or to inuade other mens goodes, geue his charitie to the poore. Let hym that hathe bene enuious, be beneuolent and gentle, & that hath done iniurie, be readie and quycke to aske for geuenes: and that he to whō iniurye was done vnto, be preste and readye to forgeue, As ofte as any infir­mitie [Page] or sickenes doth chaūce amonge you, let hym that is diseased receaue the holy cō ­munion of the verye bodye and bloude of Christ, and af­terwardes be aneled, that scripture may be fulfylled in in hym, sayinge: yf anye man be sycke, let the preist be sente Jam. 5. for to anoynt hym, & to pray ouer hym, and the prayer of fayth shal saue the sycke, and God shall rayse hym vp, and yf he be in synne, they shall be forgeuen hym. Take heede, and marke nowe good bre­thren, that he, the whiche in his sycknes wyll resort vnto the churche, may obtayn bo­dely health, and receaue the forgeuenes of synnes. Se­ynge then that double good­nes and benefite may be foūd [Page] and obtayned in the churche, why do these wretches labor Deu. 18, by inchaunters, by fountay­nes, by trees, by diuilish phi­laters, be caracters, by dyui­ners, and sothsayers, to in­duce muche mischeife among the people? But as I haue sayde vnto you before, looke that ye do admonysh & warn your chyldren, and all youre housholde to liue chastly, and ryghteously, prouokynge & sturrynge them to good workes, not only 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 fylthye, no luxurious, nor no lyghte wordes: but that ye [Page] admonysh your neighbours, and kynsfolke, continually to end euer thē selues to speake the thynge 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 shulde laude and honour God) do wound and hurte thē selues. For yf these wretched and miserable per­sons, which are not ashamed to daunce before y^e churches of holy saintes, come thether good christians, they depart from thence as infideles, for this vse and custome of daunsynge doth yet remayne of the obseruaunces, and infide litie of the gentyles. And pō ­der [Page] with youre selues what maner a christiane that he is, the whiche comminge to the churche to praye, and forget­tynge the same, is not asha­med to speake the sacrilegius wordes of paganes. Consi­der my dearely beloued bre­thren, whether it be semynge or conuenient, that such lux­urious and lyghte wordes, y^• very poysen of y^• deuyl, shuld procede or come forth of christen mens mouthes, into the whiche the sacramente of the very body and bloud of christ doth enter and is receyued. And aboue all thynges, take Tobi. 4. hede that ye doe vnto other, as ye wold be done vnto: and math. 7. that ye woulde other menne should not do vnto you, that ye do it not vnto theym, the [Page] whiche thynge yf ye woulde truely & faythfullye obserue and fulfyll: ye shulde easelye delyuer your soules from all sinne: for he that hath no ler­nynge at all, and hath 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 euell and nough­ty custome, procedyng of the obseruaunces of paganes, be through my wordes, & gods inspiration, cleane auoyded: yet yf ye knowe any that ob­serue and kepe that most ab­hominable fylthynes of the fawne, and y^e harte, loke that ye so chasten, and so correcte them, that they may repente theim that euer they commit [Page] ted suche a sacrilegius, and so abhominable a dede. And yf ye know anye suche as doe crye out, yf the moone at any season, through anye eclypse doth waxe obscure and dark: warne them therof, and shew them, that they synne and of­fende greuously, yf they doe truste, that throughe theyr clamours & sacrilegius bold­nes, they maye defend them selues from the Moone (the whiche by Gods commaun­dement and ordinaūce at cer­tayne and appoynted tymes doth waxe darke) or froma­ny other sorcerye or wytche­crafte. And yf ye see or per­ceaue any that offer vp theyr vowes vnto trees, or vnto any foūtaynes, or that hange aboute them or any of theyrs [Page] any diabolicall philaters, or caracters, herbes or the ioyse of anye herbe, or that (as I haue sayde) do seeke vppon sothsayers, diuiners: or in­chaunters: correcte them sharpelye, and say vnto them that al that so doe, do lose the sacrament of baptysme. And inasmuche as we haue harde say, that Sathan hath so de­ceyued both men and womē, that they wyll not worke v­pon the thursdaye: I protest both before God, and his ho­ly aungels, that excepte they which obserue those thinges amende and redeme such sa­crilege with longe and sharp pennaunce, that they shall be dampned for euer. Nor I doubte not but y^t suche wret­ches, the which as in the ho­noure [Page] of Jupiter, wyll not worke vpon the thursdayes, wyl not be ashamed at al, nor yet fear to worke and labour vpon the sunday. And there fore take hede, that ye earne­stly do chasten as many as ye knowe that doe so. And yf they wyll not amende, suffer them nother to speake, nor to eate, nor yet once to dryncke in your cōpany. And yf they be belongynge vnto you, or of your familie, skorge theim that they at the leaste, which remember not theyr soules health, maye feare the puny­shmēt of their bodies. I (my deare brethren) remembring your manifolde perilles and daungers, do thus tenderly warne and admonishe you, yf ye then wyllyngelye do her­ken [Page] vnto me, ye shall come to perpetuall ioye and lyfe euer lastyng, the which he vouch­safe to graunt you, that with the father and the holy goste doth liue eternally. Sobeit.

I Do reioyce mi moost derelye beloued bre­thren, and do thanke God, that I haue deserued to fynd you in good [Page] helth. And truly my brethrē, a father doth ryghteously, & not without a great cause reioyce, as ofte as he doth fynd hys chyldren healthfull in body, and deuout in the feare of God. And inasmuche as the goodnes of God hath graunted me double gladnes, as­well of youres, as of myne owne health: I must now o­pen and declare vnto you the thynge whiche pertayneth, and is for the vtilitie & helth of your soules. It is very necessary dere brethren, that w^t all our intention and mynde, we should studye to enquyre and vnderstande, whye and wherefore we be Christians, and why we beare the crosse of Chryste in oure forehead­des. Ye muste vnderstande [Page] and perceaue good brethren, that we are not made Chri­stians to be carefull for thys lyfe. For (as sayth y^e apostle) 1. cor. 15 yf we in this lyfe onelye doe 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 thynge doe bea­stes care for, but onelye to eate, to drincke, to slepe, and to lyue voluptuouslye? And euen suche are all they that thynke moore vppon theyr bodyes, then vppon theyre soules: that loue glottouye and lecherye, more then iu­styce or chastitie. Therefore my dearelye beloued, ye muste vnderstand, and know [Page] that we are made christians, to thynke continually vppon the eternall world, & reward that is to come: and to labor more for the soule, then for y^e bodye. Our fleshe shal conti­nue but for a fewe yeares in this worlde: but oure soules (yf we lyue and do well) shall inherite heauen w^tout ende. But yf we do euyll workes, (that God forbyd) and labor more for bodelye pleasure, then for the helth or saluati­on of oure soules, I feare me that when good men shall be receyued with the aungelles vnto eternall lyfe, that we (that god forbyd) shalbe caste headling into helfyer. Good brethren, it is not ynoughe that we haue receyued a christen name, excepte that ther­with, [Page] we do good christēmēs workes. To hym it is ryght profitable to be called a chri­stiane, that loueth chastitie, that exchueth ebriete, that abhorreth pride, and that as very poison doth reiect enui. He is a righte good Christen man, that stealeth not, that beareth no false witnes, that lyeth not, that vseth no per­iury, that committeth no ad­ultery, that doth frequente the churche, that doeth not taste of his fruytes, vntyll he fyrst haue offered part of thē vnto God, that doth pay his tythes yearelye, to be destri­buted amonge the nedy, that doth loue his curate, and ho­noureth preistes, that loueth euery man as hym selfe, and hateth no man. Uerelye he is [Page] not onely a christen man that doth feare and exchewe as the swearde of Satan deceit full weyghtes & double mea­sures, but christ him self doth also dwell in hym. He is a good christiane, that cōming to the churche, doth exhibite and offereth vp his offering and that after his possibilitie and substaunce, doth geue a peny, or a morsell of bread to some poore man: that recei­ueth 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 shew reuerence, and the loue of vnfayned charitie vnto his frendes & elders: that doth lyue chast, and admoni­nisheth [Page] his chyldren, and his neighboures with word and dede, in sobriete and chastite. He is a good Christen man, that as ofte as the holye and solemne feastes drawe nere, doth certayne dayes before, abstayne and keepe chastitie with his wyfe, that the more conueniently, & with a more sincere and sure conscience, a chaste body, and a clean hart, he may come vnto the Lor­des borde and table. And he lykewyse that can the lordes praier, and his crede by rote, & that faythfully doth teache his chyldren the same. Now good brethren ye haue herde who be good christians, and therefore let vs with Gods ayde and helpe, do the beste we can or may, that this chri­sten [Page] name be not wrongfully and vaynelye in vs, and that Christes sacramentes suffer no iniury in vs: but in hearte let vs continually thinke vp­pon good Christen workes, and in dede fulfyll them. For I praye you, what maner a Christian cal ye him, y^t scarce­ly commeth once to the chur­che, and yet when he cometh, doth not stande vp to praye for his sinnes and misdedes, but to prate & bable, to cause stryfe and debate, or elles to drynke (if he may fynd a con­uenient place) tyll he vomit agayne? & after that he hath well droncken, ryseth vp like a madde man, to leape and daunce, and to synge luxu­rious and fylthye songes of loue. Suche a one doeth not [Page] feare nother to steale, nor yet to commit adulterye, to geue false wytnes, to curse, nor yet to commit periury. But whether they be men or women that exercise and doe suche vngodly workes, thei 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 doe penaunce, they shall peryshe for euer. Now good brethren I haue opened vn­to you, who be good, and who be euyl Christians. And therfore folow those that ye se and perceaue to be good: & chasten, chyde, and correcte those ye know to be nought, y^t through your owne vtilite, [Page] and theyr amendemente, ye may haue and optayne doble rewarde. For they that are good, chaste, sober, hūble, and gentle, wyll by the grace of God, continue in theyr good and godly workes: and the myslyuers, quickelye or euer they departe from hense, a­mend them selues: for yf they die without repentaūce, they shall not come to ioye, but to perpetuall and euerlastynge death, from the whiche God vouchesafe to delyuer vs. So be it.

[Page] WE oughte to esteme & sup­pose y^e whole tyme of oure lyfe, to be a place to exer­cise vertue in, and with al vertue to stryue to come to the celestiall rewarde. But that must and oughte most speci­ally to be done and fulfilled in this holy tyme and dayes of Lent, the whiche dayes be­yng halowed with abstinēce and fastyng, do adde so much to the vertue of y^e soule, how muche they diminishe of the voluptuous pleasure of the body. This is alawfull number of fasting dayes, the whi­che are celebrated in holy ex­amples. Moyses when he shoulde receaue the lawe of [Page] God did fast forty dayes and forty nightes without other meate or dryncke: by such ab­stinence and fastyng, he was prepared and ordeyned to receaue the wyll and the com­maundementes of God. He­lias after he had fasted fortye dayes, was translated and caried out of the world in a charet of fire to the hiest place of heauē. Our lord and sauiour through fastinge of. xl. dayes did triumphe, and ouercame the temptations of the deuil and as victorious came to y^e predication and declaration of the gospell. And we in like maner oughte to faste, and to obsrrue these dayes▪ the whi­che we do reade to be conse­crated and halowed by suche examples. Let vs therefore [Page] consecrate and honour these dayes with al alacrite & ioy­fulnes of heart and minde, & prefer them aboue al wordly bankets, and bodely debate. For in these dayes we are most kindled and inflamed to fulfil the wil and the cōmaun dements of god, for through abstinence the pleasure of the body is much swaged and debated. Truly the pure minde doth then make most haste to God, and to do and fulfil hys commaundementes, when it is not mistempered wyth surfettynge, nor wyth the sacietie of meates and dryn­kes. Where of oure Saui­oure in hys Gospell dothe saye. Take hede to youre selues, leste youre heartes be ouercomme with surfets, [Page] with dronckennes, and with worldelye cares and cogitations: Luk. 21. leste that sodayne daye come on you vnwares: for it shall come as a snare vpon y^• vniuersall worlde, and no mā shall scape it. Also this great vtilitie and profyt is in these hungery and fastinge dayes, for through suche abstinence, and abstayninge from lawful thynges, we are monished & muche exhorted to abstayne frō that, which is vnlawfull. We abstayne from fleshe, the whiche vpon other dayes we may vse lawfully. We abstain from wyne, the whiche we maye vse moderatelye. Let vs therfore which do exchue and auoyde the thynge that is lawfull, flye and aboue all thynges auoyde synne, that [Page] can neuer be well and lawful­lye vsed. And if we intende & purpose to fast from meat, let vs aboue all thinges fast and abstayne frō synne. For what doth it auayle vs to abstayn, or to voyd the body of meat, if we replenish the soule with vyce and synne? What doeth it profytte the to be pale and wanne with fastynge, if thou be blowen and pufte vp with hatred and enuy? What doth it auayle vs to abstaine from wyne, yf we be droncken and full of the poysen of anger? What auauntageth it the to abstayne from flesh ordeyned to be eaten, yf thou backbyte and speake malitiously of thy neyghbour? What doth it a­uayle vs to abstayne frome those thynges whiche are at [Page] sometimes lawefull, if we do those thinges, which are ne­uer lawfull? Therfore let vs (as I haue sayd) fast and ab­stayne from meat, but muche more frō vice, that we maye be replenished with the abundance of good & holy conuer­sation, and in time to come deserue & merite through gods grace and fauor, to be satisfi­ed with the reward of good workes. For they (as we do read in the gospel) are blessed that hūger and thirst iustice, for they shalbe satisfied. In trueth we oughte to choose thys cōpensation, that is to geue & to distribute such meates as we do abstayne fro, to the poore & neadye. For it is written: Blessed be they that are content to suffer, that in [Page] another place they may be refreshed. For that gyft is acce­ptable vnto God, when the neadye is fed and refreshed, when the bare is clothed, when anger is not perfour­med nor finished, whē y^e time of anger is not kept, and whē euil is not done for euil. Our fastinges are then thankeful and acceptable vnto God, when we do refreshe and cō ­fort those that faste for verye nede & necessite: for then we shal heare this sentence: Ue­rely I say vnto you, inasmu­che as ye haue done it vnto one of y^e least of these, ye haue done it to me. O the great be nignitie and goodnes of god, the which to represse and as­swage the couetousnesse of man, saith, y^t whatsoeuer is [Page] geuen to the least poore man that is, is geuen vnto himselfe. The goodnes of God graunte you my brethren, that ye may so serue & please hym with your abstinence, almes dedes, & good workes, that he, the whiche doth lyue eternallye, maye brynge you to the eternall and true lyfe. So be it.

I Praye you, & in lyke maner I admonyshe you my dere­ly beloued brethren, y^e none of you do presume to dyne in [Page] this lawfull and moste holye tyme of Lent, except it be v­pon the sundaye, or that par­aduenture ye be in suche care and weakenesse, that your in firm tie and sicknes doth not suffer you to fast. For why, to fast vppon other dayes, is o­ther a remedye, or elles a re­warde: but not to abstaine in dent, is synne. He that at any other tyme doeth 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 (if there be any modiseased than hym selfe) that they maye eate it together. But he shall inuite nor call [Page] none such to his repast & din­ner, that may fast: For if he do both god and man shal easely perceaue, that his infirmitie is not the cause that he fa­steth not, but that throughe gluttony he wil not fast. Let him y^t can not fast, be content, & eate his meate with sorow­fulnes, that he when other men do absteyne and fast, ab­stayneth not. Let him cause the thynge that shalbe neces­sary for the sicke, to be secret­ly prepared for him selfe and some other. For it besemeth him not to call any whole mā vnto his table, leste that he, through otherinēs gluttony, encrease and augmente hys owne synne. And yet for as­muche as he fasteth not, hys charitie and almose ought to [Page] be the more larger to the poore, so to redeme those sin­nes by almose dedes, the whiche he coulde not cure nor heale, by abstinence and fa­stynge. It is my good bre­thren a very good and a pro­fitable thyng to fast, but yet much better to geue almose. Yf a man may or can do both, they are two good thinges: but if he can not, better it is to geue almose. Yf thou be not able to fast, almose dedes withoute fasting shalbe suffi­cient: but to fast without do­yng of charitable and almose dedes, is not sufficiente.

Therfore yf a manne can not fast, almose wythoute fasting is good: but yf a manne may faste, and also do hys almose, they are two good thynges, [Page] but to faste without doyng of almes, is nother good, nor profitable, except a manne be so very nedy and poore, that he haue nothynge at all to geue, and then the good wyll of hym that hath nothyng to geue, is sufficiente. For it is wrytten, Glorye to God an hyghe, and peace be on the Luke. 2. earth to those that be wel willynge. But who can excuse hym, when the lord hath promysed to geue vs a rewarde Mat. 10 for a cuppe of colde water? And why doth he say of cold water? leaste paraduenture some poore man wold 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 dearelye beloued [Page] brethren, the lorde doth 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 hungred. He sayth not, geue hym a whole loafe, for perchaunce the pore man hath it not to geue, but he sayth, breake it, that is to saye, yf thou be so nedye and pore, y^t thou hast but one lofe of bread, yet breake of a pece therof, & geue it to the poore. Also he sayth, leade the pore mā that is without lodging, Esay. 58 home to thy house. Nowe yf a man be so poore and nedye, that he haue not where with [Page] al to fede the poore, yet at lest wise, lette him prepare him a bedde in some corner of hys house. O my deare brethren, what shal we say to these thinges, or what excuse shall we make, that haue great & wide houses? and yet scarcely vouchesafe at any time to recea­ue the poore pilgrim, beynge ignoraunt, yea not beleuyng that chryste (as he doth saye) is receaued in his pilgrimes, I was astraunger, and ye receaued me, and inasmuche as math. 25, 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 poore and neadye menne, into oure coun­treye, but I feare me he will requite vs, & not receaue vs [Page] into his heauenly kingdom. We despise him here in thys world, I feare me he wil des­pise vs in heauē. As he hi self doth saye, I was a hungred, and ye gaue me no meate, I Esay. 58 was a straunger, and ye dyd not receaue me. Inasmuche then as ye did it not to one of Ezec. 18 the leste of these, ye did it not to me. But I beseche GOD mi good brethrē, that he may remoue from vs, the thynge that doth ensue and folowe: for afterwardes he sayeth: Gette ye from me ye wicked & dāned persons into y^e eter­nall matth, 25 & euerlasting fire, y^e whi­che is prepared for satā & his angels. Therfore my brethrē let vs not heare these things slightly, or w^t our bodely ears only, but faithfully hearing it [Page] let vs so teache it with word & dede, that other men maye vnderstande it, & accomplysh the same. Our Lorde Christ Jesu grauntinge it, the whi­che liueth and reigneth with the father and the holy gost. So be it.

HOly scripture doth often ti­mes exhorte vs to flye to the remedye, and medecine of confessiō: not that because that God hath anye nede of oure confession, vnto whome all that we thynke, speake, or do, is cleare and at hand: but [Page] because we can not be other­wise saued, except y^t we being penitent, do penitentlye con­fesse, that we negligentlye haue cōmitted. Sathan shal not accuse him agayne at do­mes daye, that doth heare of his sinfull dedes, and vngod­ly life, accuse him selfe: so that he be confest, and penitentlye doth leaue and forsake them, & renueth them not agayne. Confesse your sinnes (sayeth S. James) one to another, Jacob. 5 and praye one for another, y^t ye may be saued. And the A­postle Rom. 10 Paule sayeth, Confession with the mouth is to our saluation. And Salomon sayeth thus of the confession of sinnes: he that doth hyde and cloke his sinnes shall so­rowe: but he that doth con­fesse Prou. [...] [Page] his fautes, and forsaketh them, shal obtayne mercy. It is a ryght good medecine of saluation, not to renewe our olde misdedes, nor to refresh the skarres of our old woun­des. For S. John sayeth: yf we confesse oure synnes, God [...], Jo. 1, is faythful and iust to forgeue vs, and to clense vs from all iniquitie. Dauid sayeth lyke­wise, I sayd that I wold con­fesse mine iniquitie and vn­rightewesnesse Psal, 31 agaynste my selfe, and thou didste remitte the wyckednesse of my sinne. Lette the sinner confesse hys sinnes whileste he lyueth, for hereafter is no fruyteful con­fession, Eccle. 17 nor no penaunce that shall profyte to saluation. Se nowe is the time of healthe, nowe is the acceptable time, [...], cor. 6, [Page] nowe is the tyme of remissi­on, for those that are peni­tente. For why? after death shall be the tyme of punysshe­mente for those that were ne­gligente to confesse them of theyr iniquities. All wycked and sinnefull personnes haue bitter penaunce in payne and tormente: but yet it doth pro­fyte them nothynge vnto re­mission, for theyr conscience doth wrynge them to the en­crease and augmentation of the paine that they do suffre. They myghte by confession haue escaped the bitternes of theyr tormentes and payne, but they did not regarde it. And therfore as they are out wardly troubled with fire, so they are inwardly vexed w^t y^e remorse of consciēce. How cā [Page] surgion heale the wound, the which the pacient is ashamed to shewe? God doth desire our confession, that there by he might haue a ful and a perfect knowledge of our misdedes. He that is ashamed to disclose and to confesse his sin­nes, shall haue God both his iudge, and his punisher. A man shal do best to iudge him selfe in this worlde, leste that God here after iudge him to 1. cor. 11 perpetual payne and tormēt. Euery sinful man oughte to haue double sorowe in pe­naunce: firste, that throughe his negligēce he did no good, and agayne, that throughe a certayne boldnes he committed y^• thing whiche was euil. That he shuld not haue done he did, & y^t he shuld haue done [Page] he did not. Confession doth iustitie, 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 only helpe and comfort, whose laude & praise the Lord doth declare in the matt. 4. gospel, saying: Do penannce, for why? the kingdom of god doth drawe nyghe. And S. matth. 3. John the baptiste doth saye: Do ye worthy workes of pe­naunce. Worthye workes of penaunce are, to bewayle the sinnes that are past, and to renewe them no more. As it is Eccle. 5. written, loke thou adde, nor heape not sinne to sinne. And our Lorde by the Prophete Esaias doth saye: Washe ye Esay. 1. [Page] and be cleane. He is wasshed & cleane, that doth bewayle y^t is past, & approcheth no more vnto them. He is wasshed & not cleane, that doth lamente his misdedes, and afterward renueth that he lamēted. Of these menne S. Peter doth speake most terribly sayinge: [...], Pet, 2, A dogge returning to his vomite. O my child (sayth holy Eccl. 21, scripture) hast thou cōmitted sinne? do no more so, but pray that the olde may be forgeuē thee. True penaunce is not iudged by the nūber of years, but by the bitternes and hea­uines of the minde. S. Peter matth. 26 by and by obtayned of God the forgeuenes of his sinnes, because he lamented most bit­terlye that he had thryse de­nied him. And notwithstan­ding [Page] a mans penaunce be but short, yet if it be done with y^• inward bitternes of y^e mind, God the righteous iudge, cō ­sidering the secretnes of mās hearte, will not despise it. For god doth not somuch require the continuaunce of time, as he doeth ponder the will and the sincere minde of him that repenteth & doeth penaunce. For he that with al his heart & mind doth trust in Christe, althoughe he depart and dye with much sinne yet his faith shall lyue for euer, as GOD in his holye Gospell doeth saye, I am the resurrection Joau, 11 and lyfe, whosoeuer be­leueth on me, thoughe he were deade, yet shall he [...]yue, and whosoeuer lyueth [Page] and beleueth on me, shal ne­uer dye. He doth speake of y^e death of the soule, the which shal happen and chaunce vn­to man, through the infirmi­ties and fraylenes of synne. God of his nature is merci­ful, and ready to saue al those by mercye, the whiche he can not fynde to saue by iustice. He woulde that euerye man 1. Ti. 2. shoulde be saued, and that no man should perishe, saying by the Prophet that whansoe­uer a sinner dothe conuerte him selfe, that he shall lyue, & Ezec. 33 not dye. And not withstan­dynge we are all wicked syn­ners, yet if we turne to pe­naunce, let vs not dowte, but that throughe the mercye of God, we shal obtayne the re­mission of all our iniquities & [Page] sinnes, The mercye of God doth helpe and succour those that in this world be penitēt & do penaunce. For penaunce in the world that is to come, (where euery man shall geue an accoūtes of his owne workes) doth not preuayle. Pe­naunce must be done in thys worlde, for after our death is none amendement.

MEn are wonte to saye moste dearlye belo­ued brethren, that God knoweth al thin­ges, and that with god there is nether time past, nor tyme Heb 13. [Page] to come, for he seyth al thin [...] and pondereth all thinge, a [...] Heb. 4, thinges are bare & open vnto god: why will God the [...] (saye they) that we should cō fesse our sinnes to man? we [...] it not better not to manifest and disclose suche euil dedes then to open them abroade▪ for who is he that wold gladlye saye, I haue trespassed aboue all other▪ And if I shul [...] shewe al thinge vnto manne I shuld be estemed the wors [...] of al other, & many through [...] mine example wold do much euil. Why should a man the [...] cōfesse him self to any other? O thou man, doeste thou no [...] know that we are al sinners? for if we say, that we be with out synne, we deceaue our [...] 1. Joa. 1, [Page] selues, and the trueth is not in vs. We do all sinne, we are all borne in sinne, we are all drowned in synne, yea & the chylde to, whyche 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 Psal, 99, and gratious, and hys mercy endureth for euer. God wold that we should be confest, nor that neyther, because he kno­weth not oure miseddes and fawtes, but because the deuill should heare and knowe, that we are confessed, and sorye for oure iniquities. For after that we haue once wept, and be truelye confessed: he hathe not where withall, he maye anye more accuse vs. [Page] Marcke and see then good brethren, Sathan wold that we shoulde kepe scilence and holde oure peace. And God woulde we should be confest, vnto whome shoulde we so­neste obeye? Uerelye vnto God, the whiche doth euer­more commaunde that good is. Nor it is not sufficiente, y^e we abstayne from euil, except we do sorowfully confesse the euil that we haue done. Nor it is not ynoughe to be con­fest to God only, but in lyke maner we must confesse oure synnes and trespasses to mā, Therfore thou shalt not lyn­ger to confesse thy selfe, and returne vnto GOD. Nor thou shalte not differ it from time to time. For why? the anger of God shal come sodē ­ly [Page] and destroy thee. O my brethren that haue slepte hyther to, awake and retourne vnto your Lorde GOD wyth all Ecele, 5. your heartes, wyth fastynge, wepynge, and waylyng. And inasmuch as he seyth within all your heartes, the Prophet doth teache vs, that the fon­tayne Johel, 2, of penaunce is in the hearte, and that wepynge is referde vnto the eye, sobbing vnto the mouth, and fastinge vnto the whole body. O man linger not to returne agayne vnto the Lorde thy God, ex­amen thy conscience. Loke vpon the secretes of thy heart, and consider or euer thou go to confession, that thy hearte hath synned, desiring and co­uetynge the thyng that was naughtes, thy eyes in behol­dynge [Page] of vanities, thy mouth by speakynge the thynge that was false, thy eares through hearinge of lyes, thy handes with smiting and cōmittinge of murder, if not in very dede yet peraduēture in will. Who can excuse him selfe? our fete also are very quicke & spedye to euill. Therfore as ye haue geuen your membres seruaū ­tes to vnclennes and iniqui­tie, from iniquitie to iniquitie, euen so nowe geue your members Roma. 6 seruauntes vnto righte wesnes, that ye may be sanctified. And first let the heart 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 continuailye, lette the [Page] eare heare the worde of God, let the handes geue and be doinge of charitable and almose dedes, receaue the poore pil­grime, fede the sycke and hongry, and cloth the naked, lette youre fete be goynge to the churche, & your knees labour to bowe downe vnto God, for as there was no member, but that through synne hath dis­pleased God, so let there be no member without sufferaunce of semblable and lyke payne, for God hathe geuen vs oure members to serue him withal and not to serue the worlde. But alas my brethren, the ci­tezens of heauen, and Gods familiare frendes, are made the seruauntes of the worlde, embrasyng & leaning a great deal more to earthly thinges [Page] then to eternal, to theyr own substance, then to themsel­ues. But good brethren, ye should not do so, for why? the time is at hande, and it doeth threten vs. Ryse ye vp ther­fore that do eate the bread of psal, 126 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 cōfession) must think vpon our sinnes and trespas­ses, and in opening of them, so confesse to god and to his mi­nister the prieste the maner & circumstaunces of them, that we maye departe from theyr fete not burdened, but exone rated & lightened. And good brethren, looke ye prolongue not the time, to confesse your [Page] sinnes, for he that doeth pro­longue or procrastinate the time vnto the last day of lent, or of his life to cōfesse his mis­dedes, he geueth good eui­dence, that he doth it not wil­lynglye, nor gratiouslye, nor with a pure heart, but against his will. Marke and consider howe suche constrayned and vnwyllynge seruice doth ple­ase ether god or mā. And therfore let vs not delaye frō daye to daye to confesse and to opē the secretes of oure heartes: for God hath promised for­geuenes to those that are pe­nitent, and not to those that delaye theyr confession or pe­naunce vntil to morowe: therfore let vs not prolonge nor delaye oure confession. But yet when thou man or womā [Page] goeste to confession, loke thou laughe not, nor that thou be gorgeouslye nor wel apparel­led, nor that thou beginne not to vtter and shewe fables, but that with al humilitye and tokens of repentaunce, ye do cō fesse Jaco. 5. your synnes one to ano­ther. And I praye thee not to feare to be confest. But howe shall I confesse this and that? O thou man, as ofte as thou doest feele and perceaue that, doubte not but that it is the very temptation of the deuil, the whiche desireth so to in­wrappe & intangle thee, that thou, beynge already in sinne, might do without any greate temptation, that shulde please hym. And therefore my bre­thren, feare ye not to confesse youre synnes, for I knowe [Page] that thynge lesse, the whyche I knowe by confession, then that, whiche I knowe not. Why do ye then feare to con­fesse your sinnes? he is a wretched sinner as ye are, and perchaunce a more wretched sin­ner then ye are, that doeth heare your confession. He is a manne, he differeth nothinge from you, he is but as ye are. Why dost thou then thou sin­ful man feare thee to confesse to a synner? Choose what ye wyll, but yf ye lurke vncon­fessed, ye shalbe condemned withoute confession. GOD doeth require confession too acquite and delyuer him that is humble, and to condemne him eternallye, that is pro­wde. Be confeste my brethren and delaye it not, haste you [Page] to come to the holy haruest of confession, for cōfession is the helth of the soule, the destroi­er Confession. of vyce, the restorer of ver­tue, the victor and ouercomer of frendes, the feare of hell, the obstacke of satan, the cote and garment of aungels, the hope of the churche, the helth, the gyde, the light, the espe­raunce and hope of all fayth­full people. O wonderful and holy confessiō, thou dost close vp the mouth of hel, and ope­nest heauen gates. O confession, without thee, the iust man is estemed vnthankefull, and the synner shalbe reputed as deade. O the lyfe of all iuste men, the glorye of al sinners. Thou art onely necessary for synners, and yet he that wil­be estemed iuste, muste often­times [Page] visite the. Finally ther shal nothing remayne in iud­gement that was auoyded & disclosed by confession. Clean and pure confession is so pon­dered and wayde, and God dothe set so muche and suche store ther by, that the theues confession hanginge vpon the crosse, was aswell accepted, as thoughe he had died for gods cause: beholde howe muche y^• synners short confession dyd auauntage him? But we prie­stes (woulde to god we were good prieste▪ shoulde so dili­gently, and with suche mode­ratiō watche to fasten y^e 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 nother shut vp, nor [Page] cloose theyr mouthes from the same. Nor we should not absolue the penitent excepte we sawe and perceaued that he were confeste. For the be­liefe of the hearte iustifieth & the confession of the mouth Rom. 10 maketh a manne safe. And therefore he that hathe the worde of confession in hys mouth, and not in hys hearte is other crafty, or elles false. And he that hathe it in hys hearte, and not in hys mouth is other prowde or feare­full. Therefore it behoueth priestes to bee suche as do knowe what maner of mede­cine and howe muche therof they shoulde minister to eue­rye sycke manne. The Lorde whyche lyueth and reygneth for euer, beynge his ayde and [Page] comfort.

Amen.

I Praye you my dearelye beloued bre­thren, that if anye of you after y^e cour­se and fraile­nesse of man, be ouerthrowen through the subtile craftines of satā, or inwrapped in dead­lye synne, and hath (as sayeth the Apostle) destroyed in him self the temple of god. I pray him that he despere not of the 2. cor. 3. mercy of God, but that he a­rise vp quicklye from his ini­quitie and sinne, leste y^• by the cōtinuaunce & custom therof, [Page] he drowne him selfe in hys owne ruine, for he shal not be odious nor abhominable vn­to god, that hath done & committed sinne, but he that doth reste and continue in synne. And because no man shoulde mistrust the mercy of god, the Lorde by his prophete doeth comforte vs sayinge: I desire not the death of any synner, but that he should returne frō sinne and liue. And agayne: Ezec, 33 Whensoeuer the wicked sin­ner, shal returne from his wickednes, yt shall not hynder Ezec, 18, nor hurte him. But this hys greate mercy doth then pro­fite vs, when we slacke not to returne vnto him, nor ioyne nor accumulate synne vpon sinne. Furthermore we maye knowe the woundes and fra­ctures [Page] of y^e body, by the woundes and fractures of the soule For if a mans legge, or hande be once broken, it is wonte to be hardely brought and restored to hys olde vse agayne: but yet if they breake twise or thryse: or oftener in one place, your charitie may easely vn­derstande and perceaue, with what dolor and payne suche woundes and fractures are healed agayne: and yet after longe payne & tormente, 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 if a man do commit sinne once or twyse, and without a­ny dissimulation doth flye vnto the remedy of penaunce, he [Page] shal without any let, and per­aduentur without any shame recouer his helth againe. But if synne begynne to be ioyned to sinne, and that the woun­des of the soule, throughe the clokyng and defending of in­iquitie do rather putrify, thē by confession and penaunce do heale and amende, it is to be fearde, leste the sayinge of the Apostle be verified in him. Dost thou not knowe, that y^e kindnes of God doth lead the Rom. 2, to repentaunce: but thou af­ter thine hard heart that can not repente, doste hepe toge­ther the treasure of wrathe a­gaynst the day of vengeaunce and reuelation of the true iudgement of GOD. But per­chaunce some one man maye think, that he hath so greuou­slye [Page] offended, that nowe he cā not merite to haue and to ob­tayne the mercy of God. But God forbid that anye sinner should thinke so. O thou man that doste consider and waye the multitude of thy sinnes, why in lyke maner dost thou not consider the great power of the celestiall phisition? And consideryng that God of hys mere goodnes wyll haue mercy vpon vs, and that by hys myghtye power, he maye be mercifull vnto vs. He doeth cloose vp the gate of hys di­uine mercy agaynst hym selfe, that doth beleue that GOD wyl not, or that he can not be merciful vnto hym, or that mistrusteth him to be good & om nipotent. And therfore let no man nother after a hundred, [Page] yet a thousand sinnes and cri­mes committed, despere of Gods mercy, but make al the haste he can, that God with­oute any stoppe or let maye be merciful vnto him, lest that he perchaunce do so accustome him selfe to sinne, that though he woulde, 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 only adultery, but al­so murder, and yet he reser­ued not him selfe, nor protra­cted nor taried not to do pe­naunce in his olde age, but by and by, lyinge in a shurte of heare, and ouersprinckled w^t asshes, did sorowfull & greate [Page] penaunce, and fulfylled that he sayde in his Psalmes: I Psalm, 6 wyll wasshe and water my couche euerye night with my teares. And agayne: I dyd Psa, 101 eate ashes as breade, and wa­tered my drinck with teares. And because that with mortiferous vncarefulnes, he dyd not delaye to do frutefull pe­naunce, he immediatly so stird vp and reuoked the mercy of God, that alonely he loste not his kingdome, but also deser­ued to receaue and to haue y^e gift of the holy cōforter. But peraduenture there be yet y^t wil say, I am occupied in warfare, or I haue a wyfe, howe can I then do penaunce? As thoughe that I (when I counsel you to do penannce) wolde say, that ye shoulde rather go [Page] about to plucke oute 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, coulde refrayne or let kynge Dauid from doinge of penaunce. Also the sacrilegius king A­chab (of whome Scripture 3. reg, 21 sayeth, that there was neuer none suche solde to do euill a­gaynste God) after y^• Jezabel his wife ha [...] depraued him, & had made him abhominable in the sight of God: Naboth [Page] being stoned to death, because he wold not yelde vp his vine yard, yet after y^t the Prophet Heli had spoken vnto him, he put on a shyrt of heare, and bowed downe his heade vnto god, & did penaunce. Wherv­pon God sayd vnto Heli, haste thou not seene, howe y^• Achab hath humiliated him selfe vn­to me? Forasmuch as he (saith the lord) hathe buxomed and bowde him selfe vnto me for my sake, I wil not (as long as he shall lyue) punish 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 incontinently offerde vn­to GOD the sacrifice of an hūble and of a contrite heart. [Page] And if afterwardes he hadde continued in his humylitye, the mercye of GOD had neuer forsaken him. Also kyng Manasses was so wic­ked. 4. re. 21. (as it is wrytten of him) that he replenished the whole citie of Hierusalem with al in­iquitie. yet after y^t he was ta­kē & put in prison, he through greate penaunce and muche humilitie, did so obtayne the grace and fauour of god, that he merited to be numbred & accepted amōg the frendes & good louers of god. And af­ter y^t the sinneful Magdalene (the whiche washed Christes Luc. 7. fete with her teares, & wypte them with her heare) knewe that the heauenlye Phisition was come, she went into Sy­mons house vndesired: & she [Page] that before was bold, prompt & shameles vnto all vnthrifti­nes, was nowe more bolde to be saued, and therfore she de­serued to heare, that all her synnes were forgeuen her. Nor this woman prolonged not to do penaunce, but why­lest she might synne, she did so leaue of to sinne, that no necessitie, but her owne voluntary will withdrue her from her misliuyng. We might find manye mo in holye scripture, the whych through doynge 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 muche better. But forasmuche as it [Page] were a very longe thynge to speake of al, these fowre whi­che we haue recited and spokē of, are sufficient to know, that the lorde (the whiche forgaue Dauid after so great a synne, and the sacrilegius kinge A­chab, and that after so innu­merable iniquities reputed penitent Manasses to be hys frende, and forgaue the sinfull Magdalene (which did wassh his fete with her teares, and did wipe thē with her heare) al her synnes) is ready not only to forgeue vs oure misde­des and trespasses, yf we re­turne vnto him, but also to geue vs eternall beatitude, & rest euerlasting. Therfore my good brethren, lette vs (thyn­kyng vpon those thynges) la­boure wyth Gods helpe as [Page] much as we may possible, that no deadly sinne crepe in amōg vs, but yf so be there be anye, y^t throughe y^e deceytfulnes of the deuil are ouerthrowen or cast into this euil, let him or e­uer any suche crimes by a continuall custome, do encrease, seke for remedye, and laboure with greate sorowefulnes of heart, to be reconciled, and to winne the fauour of almighty God agayne. Nor let him not be ashamed to do penaunce, y^t was not ashamed to sinne, but stryue incontinently tho­rough godlye operation to a­mende hym selfe, that he may be knowen, and accepted of the father amonge his chyl­dren, leste that he exclude hym from the eternall blesse [Page] and eiecte hym from the hea­uenly banket, and bound both hande and foote, caste him in­to the exterioure darkenesse, where is waylyng and gnas­shyng of teeth: and that he re­uoked, math, 22, and throughe the me­decines of penaunce, humili­tie, and compunction, restored to hys olde estate and helthe agayne, and adourned wyth the peryls of good workes, maye meryte to heare these wordes. O my good and faythfull seruant, enter and come into the ioye of thy lord

Amen.

[Page] I My most dearly beloued bre­thren haue monished you and presumed too geue you counfell to do and to geue almose. And althoughe my admoniti on hath (God wyllyng) 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 saye vn­to me, I am a poore man, and not able to do any almose de­des. But because y^t no poore man shoulde excuse hym selfe from doinge of almose dedes, our Sauiour hathe promised to rewarde vs for a cuppe of matt. 10, could water. Seyst thou thē, that thou arte poore? Yf thou haue in substaunce no [Page] more then wil reasonably find thee, then thy only good wyll is sufficiente. But I pray the exactly to examine thy consci­ence, whether that at tymes peraduenture thou haste not lost through super fluous drin king, that thou mightest haue geuen in almose, or lest that in earthe thou haste consumed through gluttony, y^t thou shuldest with almose and charita­ble dedes haue layde and treasured up in heauen: or leste by preparynge of delicate wel­fare, and byinge of superflu­ous araye and apparell, thou hast not nowe the thyng that thou shuldest haue to geue vn to the poore for the saluation and redemption of thy soule. And notwythstandynge our galaunte and pretious araye [Page] is wonte to be consumed and mothe eaten, yet the neadye can not obtayne nor gette the thynge that is moost vileste. Yf all these impediments thē, do not aggrauate nor burden our soules, or yf we haue the thynge, whyche onelye suffi­seth vs and oures, we shall not then appeare to be in faut and giltye, although we geue nothynge to the poore, but yf luxuriousnesse and super flui­tye (as I haue sayde) do de­uoure and consume, that cha­ritye and mercy myghte haue treasured vp in heauen, let vs then whyle tyme is, amende oureselues, and studye to re­compence, and with all oure myght to fulfyll that we haue not done, or perchaunce that [Page] we haue done, but farre 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 Dani. 4. most holy counsell. Accept my counsel (sayth he) and redeme thy soule with almose and charitable dedes. The whyche counsell, yf thou wylte not li­sten to and heare, thou shalte call vpon God, but in vayne. O thou soule that doste inha­bite and dwell wythin these carnal & fraile walles, watche matth. 7. praye, aske, seke, and knocke. I say watche askinge, praye se kynge, and knocke workyng. The Lorde shall aunswere thee, that doeste watche and aske, sayinge, beholde here I am. If thou wylte pearce and [Page] go thorowe the fire, thy Lord Esay. 43 God is with thee, & the flame shall not burne the. For why? as water doth quenche fire, e­uē so doth almose dede quen­che synne. Therfore yf thou wylte open thy hande to the poore, Christe shall open hys gates vnto thee, that as a possessioner of heauen thou maist enter & come in. And yf thou thynke that the ende of the world be longe a commynge, loke onlye vpon thyne owne ende, and beholde howe the worlde by a lytell and a lytle doth consume and vanysh. Al thynges whyche were good, are gone and taken awaye, & such euyll as neuer was, doth approche. The thing that the worde of God dyd pronosti­cate, is dayly accomplyshed & [Page] fulfilled, and yet that notwith standynge, man doth nother chaunge nor amende. Ther­fore 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 thynge that thou doest possesse and holde 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 his preti­ous bloude for thee, he loued thee intierlye, that so dearely bought thee. O good brother auoyde and flye the example of the riche man, whose dog­ges the poore man Lazarus Luc. 19. did feede and nurish with his woundes, and yet they gaue [Page] him not so much, as the crum­mes which fel from the riche mās table: but this thing not long after was cleane altered for the pore bought his saluation with pouertie, & the riche man his payne and tormente with y^• aboundance of riches. The poore man was exalted vp with aungels into Abra­hams bosome, and the ryche man thruste downe into the profounde depenesse of hell, from whence he saw the pore manne, yea the poore manne the ryche man, he that denied a crome of breade, desired a droppe of water. Lette them therefore that be ryche and aboundaunte (the whyche wyll not helpe nor redeme them selues with their owne goods and substaunce) think [Page] vpon these thynges, lest they suffer and come to lyke punishmente. He was ryche that we do speake of, & likewyse there be rich men here, vnto whom 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 riche man lost that he hadde, & pore Lazarus began to be that he was not. Tht ryche man lefte in thys world his warehou­ses and shoppes full of goo­des and great substaunce, and in hell, he desired but a droppe of water, and coulde not ob­tayne it. Take heed good brethren, the whole body of the [Page] ryche man is troubled with the flames and fire of hell, & yet his tonge, (because wyth prowde wordes he despised the poore man) is most vehe­mently tormēted. The tong which wold not counsell him to geue the poore manne his almose, is moost greuouslye burnte and punyshed with 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 profer a crome of bread? Thou shouldest now euen of ryght haue demaun­ded and asked it, if thou had­dest [Page] geuen it. O these world­ly goodes, the whiche in hell are greuous & euill. To this riche mans seruice came fire and torment. He doth suffer the cruel and harde tormen­tes of hell. He is wronge, and crieth out, and sayth: O most pure and ryghteous iudge, other let my paines be recompensed, accordynge to myne iniquities, or els lette me re­ceaue condigne punyshmente and payne for the tyme, that I was in welthe, or double payne, or foure times more payne. Why doest thou com­maunde me to be kepte these many. M. yeares in this fla­myng fire? I am so bound w^t the bowndes of my sinnes, y^t I can not escape. I am euery momente of an houre, payne­fullye [Page] tormented and puni­shed. The fier doth cruellye vexe me, nor it doth not spare me, it both tormenteth me, and reserueth me. To these lamentable and dolorous com­playntes, he myghte thus without boubt haue aunswe­red hym: What shall I do vn­to thee? Thou dyddest no al­mose dedes, the which might haue quinched the tormen­tes Eccle, 3. & paines, that thou doest nowe abyde and suffre for thy synnes and iniquities. Scripture did call vpon the, but thou wouldest not hear. The prophets hold not their peace. The apostles preached The gospel gaue out his soūd The tormentes and pay­nes prepared for the synne­ful [Page] were declared vnto thee. And the rewarde of the righteouse was promised thee, but thou trustinge and ha­uing affiaunce in these world lye goodes and possessions, dyddest reiect and contemne Gods preceptes and statu­tes as tryflynge and vayne fables. Let the poore praye for the, and whatsoeuer thou doeste aske, I do graunte it thee. But yet I do handle & vse thee but iustlye: for there shalbe iudgemente merciles Jaco. 2. to him, that sheweth no mer­cy. My iustice can geue thee nothing els, but that thy workes do deserue and merite. And therefore thou, beynge nowe deade, and in another mans powre and dominion, doeste call vpon me but in [Page] vayne. For when thou mightest and diddest see me in the poore, then thou wast blynde and wouldest not see me. O my brethren made by y^e hand of God, & boughte as I was full dearely, herken vnto the Lordes counsell. Obeye and fulfyll the desire of youre bis­shop, that wyth hym ye may take and receaue your inhe­ritance in your fathers king­dome, Of a bonde man thou art made a frende. Despyse that thou art borne, and do vnto Christe, as he doth vn­to thee. Why shoulde he not take parte of thy substaunce that hathe prepared for thee rewardes euerlasting? Why should he not haue the tenth of thy goodes, that hath ge­uen the all? for this earthlye [Page] patrimony, God dothe offer vs heauen, he sayeth thus: Come ye blessed children, and inherite the kingdome, for I matt. 25, was an hungred, and ye gaue me meate. Then may ye saye luckely, (if so be ye were large and faythfull in doing of your almose) when sawe we the an hungred, and did fede thee? what a thyng is this my bre­thren. The true and faythful detter confesseth his dette, and the creditours excuse it. Then shall your sather, your LORDE, and your frende, with whome ye haue made a celestiall conuention and bar­gene, aunswere 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 therfore geue you ce­lestiall [Page] and eternal rewardes and a kingedome vpon my ryght hande. Nor that, be­cause ye haue not trespassed, but because ye haue redemed and raunsomed your sinnes, with almose and charitable dedes. I praye you good brethren to remēber 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 contribulation and almose de des, eternall glory, our Saui our Jesus Christ, graunting the same, to whome with the father and the holy gooste be honor for euer and euer.

Amen.

WHEN soeuer my welbelo­ued brethren we do com­mend chasti­tye as it ou­ght and is expedient it shuld be commended: younge men and suche as are in the floure of their age do say thus. We are younge men, we can not lyue chaste. To whome we may and ought to geue thys aunswere, that they can not lyue chaste and vndefiled, be cause they eate more then is expedient, and drynke more wyne then neadeth, nor wyl [Page] not flye nor exchue the fami­liaritye of women, nor yet feare, nor be ashamed to hont and to haue their suspect cō ­panye: but let al suche lysten to the Apostle, sayinge: flye fornicacion. And this: be not 1. cor. 9, droncken with wyne, wher­in Ephe. 5, is excesse. And Salomon sayeth: wyne and women do reproue and cause wise men 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 matth. 7. soeuer ye wyll that men do vnto you, do lykewyse vnto them. And why do they not kepe their fidelitye and pro­mise made vnto their wiues, [Page] the whiche they woulde, yea and desire that their wyues shuld kepe with them? And seing that a man called uir, doth take his name of this worde, uirtus: and a woman called muliser, of thys worde mollities, that is, of softnesse and frayltye, why would manne, that hys wife shoulde ouercome thys moost cruell letcherye, when that he him selfe at the firste stroke & motion therof dothe yelde and fall. But here per­chaunce all suche as be vnma ried shall saye vnto me, that they maye be well excused, because they haue no wines to kepe promyse withall, and therfore they canne not lyue pure and chaste. To these that pretende thys false and wretched excuse, a manne [Page] may and ought to make this iuste aunswere: No manne oughte more to auoyde vn­lawfull thynges, then they that do reiecte the thynges, whych are lawfull. Conside­rynge then, that it is lawfull for manne to take and to ma­rye a wyfe, and that it is a­gaynste the aucthoritye of all Scrypture, nor neuer law­full to committe adulterye: why doeste thou not then with Goddes fauoure mary a wyfe, the whiche is lawfull, but dost presume with Gods displeasure to do the thynge, that is not lawfull. Yet I wold fayne knowe, whether y^t they, the which haue no wi­ues, nor were not ashamed, nor in feare to cōmit adultry, or euer they were maryed, [Page] that they [...] spowses should be defyled or corrupted, or they were maried vnto thē? but seyng that there is no man y^• with pacience could abyde or suffer y^t, why do not they thē kepe y^e self promise with their wiues, y^• which they do desir y^t their wiues shuld kepe thē? And why dothe he desire to be maried vnto a virgin that is none hym selfe? Why doth he desire to be coupled with her that is alyue, when that he hym selfe, through adulte­ry is deade in soule, for it is written, The soule that doth synne, shall dye. And the A­postle Ezec. 18 sayeth full terriblye. God wyll iudge adulterers. Heb. 13, And againe: Adulterers shal not possesse the kingdome of 1, cor, 6, heauen. But peraduenture [Page] there are that thynke it law­full for men or euer they be maried to committe fornica­tion, but not for wemen. Many there are, the whyche not fearynge God, do committe these crymes, most greuous and most worthy to be punisshed, because they are com­mon, and eustomablye vsed, and so litle estemed, that men nowe a dayes do not reken them to be enorme and wyc­ked trespasses. But yet in the catholyke fayth, whatsoeuer is vnlawfull for women, is vtterlye vnlawful for men. For why? both men and wo­men are redemed wyth one pryce, that is, with the preci­ous bloude of Christe. They are called to one fayth, & are gathered together in one mistical [Page] body of the church, they receaue the sacrament of ba­ptime together, they come to gether vnto the aulter to re­ceaue the holy communion of the body and bloud of Christ, and the commaundementes are geuen equally vnto them both. Seynge then that it is so, wyth what boldenes, or cō science do men beleue, y^t they onely may do that thyng vn­punished, the which is nether lawful for man to do, nor yet for woman. But I wold that al such as presume to do such detestable thynges, shoulde wel and perfectly know, that yf they do not forthwith a­mende them selues, and do the fruytefull workes of pe­naunce, but dye sodenly, that withoute doubte or remedy, [Page] they shall be troubled wyth perpetual fire. But what a thyng is this, for many there be, whyche are not ashamed, or euer they be maryed too kepe concubynes, the whiche they forsake wythin feawe yeares after, and be maryed. Firste they do muse and caste with themselues, howe that throughe deceytfulnesse and thefte, they maye come to ry­ches and vnlawful gayne, & afterwardes agaynst all rea­son, they do marye wemen of more nobilitie and substance, thē they thēselues be. Mark with nowe many euyls they that not only vnluckedlye do desire to do seruice vnto let­cherye, but also to couetous­nes do intangle thē selues w^t al. Therfore I do cōtest & de| [Page] here before God and his aungels, y^t he hath alwayes for­boden these crimes, and that they neuer pleased hym. For sence y^e time of Christes law, it was neuer lawfull for man to kepe a concubine, 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 only pleasure of y^e body rulynge them. When the Apostle sayeth to those that be maried, that the time which remaineth is but short and that they whiche haue 1, cor, 7, wyues, should be asthoughe they had none. And agayne, wythdrawe your selfes for a while, that ye may geue your selues to prayer. Howe doth he suffer men to haue concu­bines [Page] that doth commaunde them to kepe chastitie that are maried? And therfore I agayne and agayne do saye vnto you, that he, the whiche before he be lawfully maried doth presume to kepe a concubine, doth greatly synne and trespasse, and more greater synne then he, whiche com­mitteth adultery, for the a­dulterer doth it secretly, and feareth, 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 all the worlde, suche an exe­crable thynge most lawfully. But they peraduēture whi­che are not defyled nor be­spotted with thys synne, do saye, why be not they that cō mitte [Page] and do suche enormi­ties remoued then frō Gods boorde: Priestes verely pu­nyshe not suche enorme and great 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 remoued from Gods boord, but also frō the speche 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^e prieste to punyshe them: al­thoughe good priestes doo what they may or can, & with continuall and perfect chari­tye do both syghe and praye, that at the left wayes, they [Page] myght by their admonitions and prayers prouoke and in­duce them to penaunce, the whyche (because of the infi­nite multitude of them) they coulde nother correct nor punyshe. And therfore I praye you agayne and agayne, yea and lykewyse I desire you, that as he whyche would be maryed, dothe couet and de­sire to fynd hys spowse a vir­gine, so in like maner, let him (vntil he be maried) kepe his virginitye, for yf he do not, he shal not accepte nor recea­ue the benediction with hys spouse. And so the scripture shalbe fulfylled in hym, whi­che Psa, 107 sayeth, he would haue no benediction, & it shalbe farre from hym. Nowe then yf penaunce do not helpe, what [Page] shall become of thys manne? Or what shalbe hys iudge­ment in tyme to come, that in thys worlde was not wor­thy to receaue the benedicti­on, and to be blessed wyth his spouse? And note this my brethren, yf they whych haue no wyues, throughe kepyng of concubines, or medling with other mens wyues be in so greate daunger, what shall they mooste vnfortunates thynke of them selues, that perchaunce haue wiues, and yet committe adultery, and through a certayne madnes do despere of the iudgement of GOD, nor feare not the paynes of hell, nor desire not the eternall reward. Uerely yf they were in true and perfect fayth, they would beleue [Page] in God, and feare the iudge­ment that is to come. And this may wel be proued, that all suche do beleue and truste more in man, then they do in God: for where they do see & perceaue that men be, there they do feare to committe a­dultery, but to do it secretlye (where God doth see it) they feare not. But yf they had neuer so lytle a sparke of true fayth, as they suffer not their seruantes to trespas in their owne syghte and presence: so woulde they not presume to do and committe adulterye in the presence and syght of the Lorde their God. But of these speaketh the holy goost by the Prophet, The vnwise man sayde in hys hearte and psal, 13, &, 52, mynde, there is no God. For [Page] thys is wythout peraduen­ture, that he beleueth not, y^e there is a God, whych secret lye dothe those thinges in gods syght and presence, the which he feareth to do in the presence and sight of manne. But y^e wretche knoweth not that the face and anger of God is vpon al those that do Psal, 33, 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 chasti tye? Unto thys I may geue thys aunswere, that he re­tourne home vnto hys wife. But when I aunswere the merchaunt so, he sayeth, that [Page] yf he leaue of the feate of merchaundise, he shall 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 occasi­on retourneth not home to his owne wyfe, he oughte so to feare God, that he teache nor cōpanye with none other mans: for as the kynge maye put hym to death that returneth home from the hoost to hys wyfe, without licence, so maye God punyshe hym per­petuallye, that beynge farre from hys wyfe, commit­teth adulterye. I praye you good brethren, yf so be that any of you through your ne­cessary [Page] busynes, or by the kinges commaundement be at some tymes farre from your wyues, why shoulde ye not lyue so longe in chastitye for the loue of God, and y^e welth and saluatiō of your soules. Doe thy busynesse, and the Kynges commaundemente, inforce the for so many 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 would that all they, y^• whyche for lucre sake onelye and riches, and at the kinges commaundement do obserue and kepe these thynges and dissemble to kepe them for Gods sake, should knowe, y^t yf penaunce do not ayde and helpe them, that, they (when [Page] they shall 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 wycked and cursed people matt. 25, into eternall fyre. And what a thynge is this, that a bolde champion goyng to battayle shall at some tymes peraduē ture sleye no lesse then tenne of hys enemyes, and commit tynge of adultery with some mayd taken in warfare, doth murder his owne soule with the sworde of synne? Consi­der howe great an euyll it is that man should be more cru­ell to hymselfe, murderynge hys owne soule through let­cherye, then to the bodyes of hys enmyes by victory. For­sothe, [Page] it is a dolorous and alamentable thyng, 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 hys enemies bodies, shoulde in hearte and soule be ouercome by a wo­man. Surelye it is to gre­uous a thyng, that he which can not be ouercome with no weapon, shoulde be subdued through bodely lust and pleasure, or that swete and plea­saunt wordes shoulde ouer­turne hym, whome no hard­nes could ouerturne, or that he which disdayned to be the bondman of man, shoulde me rite to be the bondemanne of synne, when that it is a more [Page] vnworthye thynge, to serue in mynde, then in body, as it is wrytten. For of whomeso­euer a man be ouercome, vn­to 2, Pet, 1, the same is he in bondage. Good brethren, yf I shoulde not shewe you these thinges I should aunswere for your soules at the daye of iudge­mente. But whosoeuer he be, that is more desirous to be greued or angrye with me then to amende hymselfe, he can not nowe throughe ignoraunce excuse hym, sayinge: that he was not monished of these thinges, nor forbydden to do euyll, nor prouoked by oft castigation and admonition vnto all suche thynges as shoulde please God. But I beleue, that the mercy of god shall so inspire euerye negli­gente [Page] person, that they shall be muche more wrothe and angrye wyth them selues, then wyth the priestes good medecines and admonitions And as the sycke and weake persons do require bodelye helth of the carnall phisition, so shall they require and de­maunde soule helth of the spirituall and goostlye Phisiti­on. But I do hope and trust that throughe the mercye of God, they shall so studye to comforte & chere vs by theyr good amendemente, that they shall come moste prospe rouslye, God willyng, to the eternall rewarde, and lyfe e­uerlastyng.

Amen.

[Page] GOd my dear­ly beloued brethren, beinge mercifull vn­to vs, y^e tyme approcheth & draweth on together in oure harueste. And therfore wyth thankes vnto God that hath geuen vs all, let vs thynke vpon our offeringes, and true payment of our tythes. For ca. deci­mae. 16. quest. 2. God which hath vouchesafed to geue vs all, doth also vou­chesafe to reape, and to aske vs tithes, nor that for hys owne gayne and vse, but for our gaine and profite. For he doth promise vs by the Pro­phete, saying: Bring in (sayth Mala, 3 he) all youre tithes into my barnes, that there maye be meate in my house, and proue [Page] me (sayeth the Lord) in these thynges, whether I shal not open vnto you, the caractes and the cloudes of the skye, & geue you fruyte aboundant­lye. See now, I haue proued howe that tithes do profite 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: Thou shalte not delaye to of­fer vp vnto me the tithes of Exo, 22, ca. deci. 16. que. 1 thy barne, and of thy wine­presse. Y fit be sinne to be tar­dius and slowe in offring vp, and paying thy tithes, howe great a trespasse is it, to offer none at all? He sayth agayne, Honor and worship thy lorde God, with the frute & gayne [Page] of thy true and iust laboure. Do sacrifice and offer vnto him of the first and chiefest of al thine increase, that thy barnes may be replenished wyth 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 a­gayne with great lucre. Per aduenture thou dost demaūd to whome shal that thing be profitable, that God doth re­ceaue to restore againe? And agayne thou dost aske me, to whose profite it redoundeth, that is geuen vnto the pore. If thou beleue wel, it is thine owne vtilitie and profite, but yf thou wauer & be in doubt, thou hast lost it. Tithes good [Page] brethren are the tribute of y^e iudgement and pore people: ca decim. 16. que, 1. therfore geue the poore their tribute, and the priestes their offeringes. And if perchaūce thou haue no tithe corne, as hath the husbandman, then thy witte and thy hādy craft wherwith thou dost sustayne thy selfe, is Gods, and of that thing thou doest gayne & get thy liuing withal, he doeth aske & require tithes. Geue him the tithes of thy wages, and lucre, which thou doeste gayne in warfare, the tithes of thy merchaundise, and of thy handy craft. For why? it is a diuerse thing y^t we geue and paye for the earthe, then that we geue for the vse of our life. Therfore o thou mā, geue it, because thou dost pos­sesse [Page] it, geue it, because thou hast deserued to be borne, for the Lord sayth thus: Euery man shall redeme his soule, & there shall be no sicknes, nor no misaduenture among thē. Thus thou hast in holy scrip­ture, Gods owne writynge, wherwith he doth promise y^e, y^t if y^u paye thy thites, y^u shalt not only haue aboundance of fruite & corne, but also y^e helth of body. Thy barnes (sayeth he) shalbe ful of corne, & thy Pro, 33 winepresses shall redounde with wine, and there shalbe no sicknes amonge you. Se­inge then, that by the true payinge of tithes thou mayst merite both the earthlye and the heauenly rewarde: why dost thou through couetous­nes defraude thy selfe of such [Page] double benediction? Herken therfore vnto me thou vnde­uoute man. Thou knoweste well, that all that thou doste receaue, is Gods, and wilte 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 honour vn­lye, nor he doth not require, y^t thou [...]eue him any thinge, that is thine. He vouchesafe to aske the tithes of all thin­ges, and dost thou o thou co­uetous man, saye him naye? What wouldeste thou do, yf he had kept nine partes vnto him selfe, and had left the on­ly the tenth part? the whiche thinge verely is so chaunsed nowe, when that thy corne for lacke of rayne is thinne, & [Page] naughtes, thy vines, beaten with hayle, & destroyed with froste and colde. O thou co­uetous man, what dost thou reken vpon? nine partes are taken from thee, because thou woldest not paye the tenthe. It is cleare that thou neuer payest it, and yet God dothe demaunde it and require it. This is gods moost righte­ous custome and vse, y^t if thou do not paye him his tenthe, thou shalt be reuoked and re­duced to the tenthe. For it is written: The Lord sayth, I ca. deci. 16. que, [...] saweit, and ye thought to be­gile me, but youre treasure & youre houses shalbe spoyled, thou shalte geue the wicked souldier, that thou wouldest not geue the priest. Returne vnto me (sayth the Lord om [Page] nipotente, y^t I maye open the cloudes for you, & sprede my benediction vpon you, I wil mala. 3, not destroye y^e frutes of your possessions, nor youre wines shal not widder, nor consume awaye, & al nations shal saye, that ye are blessed. God is al­wayes ready to do well, but the malitiousnes of man will not suffer him. For man ta­keth, that god shuld geue him al thinge, and yet he offreth not those thinges vnto him, the whiche he semeth to pos­sesse. But what & God shulde saye, man whome I created and made, is mine, the earthe y^t thou dost inhabite, is mine, the seede that thou dost sowe is mine, the beastes whiche thou doest wery, are mine, y^e dewes, & the rayne are mine, [Page] and the heate of the same is mine. Considering then that al the elementes, wherby mā doth liue, are mine, thou that dost only bestowe thy labour dost deserue the tenthe only. But inasmuch as y^e lord omnipotent doth mekely nourysh vs and fede vs, he hathe ge­uen a righte greate rewarde to y^e laborer. For he, reseruing only vnto him selfe y^e tenthe, hath geuen vs y^e rest. O thou vnkind deceauer, & vnfayth­ful man, I speake vnto the w^t the wordes of god. Behold & see, the yeare is gone & paste, geue the lord, that doth send raine, his reward. O man redeme thy selfe whileste thou hast thy redēption in thy hād whilest thou art aliue, & whi­lest thou mayst. Redeme thy [Page] selfe, y^e couetous death do not so preuent thee, y^t thou leaue doth life and rewarde. Thou dost cōmitte that thing vnto thy wife but in vayne, y^t whi­che perchaunce wil haue another husband. Nor thou womā dost leaue it but in vayne vnto thy husband, for he coueteth to haue another wyfe. Nor thou dost cōmitte y^e care of thy soule but in vayn vnto thy kinsfolke, for there shal no manne faithfully redeme nor ayde the, after thou be departed, because that thou beyng in prosperitie, woldest not re­deme nor helpe thy selfe. Cast now o thou couetous manne this burden of auaritiousnes frō thy shoulders, despise this most cruel mistres, that doth thus hardlye yoke thee, nor [Page] will not suffer thee to accepte and take the yoke of Christe vpon thee. For as the yoke of auarice is wonte to thruste and to leade men to the pay­nes of hell: so the yoke of Christ is wōt to lift men vp, & to bring thē to y^e ioyes of hea­uē. Tithes are required of dutie, & he that denieth to paye thē, doth inuade & occupie o­ther mens goodes. And loke how many poore men die and perish there for hūger, where he y^t will not paye his tithes doth dwel, he before the seate of the eternall iudge, shall appeare gyltye of all theyr deathes, for asmuche as he kepte that to hys owne vse & store, whiche God had prepa­red for y^e pore. Therfore who so coueceth to obtayne a re| [Page] or the forgeuenes of his syn­nes, let him paye his tithes, & geue of the other nine par­tes his charitie to the poore: & beware, y^t whatsoeuer re­mayneth aboue a meane & a reasonable liuing be not hur­ded vp to luxurious & volup tuous vses, but y^t it by doinge of good & charitable dedes, be layd 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 if we geue it not, we inuade & occupie o­ther mens goodes.

IT is not vnknowen vn­to you good brethren, [Page] that I haue oftentimes prayed you, and with al fatherly sollicitude admonished you, y^t in no maner of wise ye should obserue & kepe these sacrile­gius customer of paganes. But yet as farforth as I do heare, my admonition hathe profited some of you but ve­ry slenderly & litle. But yet if I should not shewe you these thinges, at y^e day of iudgemēt I shuld geue but a slender & an heauy rekening, bothe for my selfe & you. But I excuse & cleare my selfe before God, when y^t oftentimes I do ad­monish & warne you, that ye shuld not seke vpō these diui­ners & calkers, nor questen w^t thē of any cause, or of anye di­sease. Ye shal medle w^t no in­chaūters, Deut. 18 for whosoeuer doth [Page] that euil, loseth his christiani­te, & becometh a pagane, and without he succur & ayde him selfe with almose dedes, and with hard & longe penaunce, he shalbe lost for euer. In like maner, looke that ye take no hede to witche craft, And whē ye be in your iorneye, regard not the syngynge and chatte­rynge of byrdes, nor presume not vpon theyr songes, to de­nunce or shewe any deuillishe inchauntment or sorcery. Ye shall not obserue nor marke vpon what daye ye go for the of your house, nor when ye shall returne home agayne. For (as scripture doth saye) God made al the dayes. The first day is made, & the second and the thirde, likewise the fourth, the fift, the sixte, & the [Page] Sabboth. And god made all thinges verye good. Take Gene. 1. hede also, that ye obserue not those sacrilegius & folishe ne­singes. But as oft as ye must nedes goo anye where, blesse your selfe in y^e name of Christ Jesus, & saying your crede, or els the lordes prayer w^t good belefe take your iorney, being well assured, y^t god shall helpe & prospere you. And when y^t ye shall beginne (god willing) to contemne & despise al these forsayd sorceries and sacrile­gius 2, Pr, 2 [...] fashions, with such other wycked thynges, as Satan hathe deceaued you withall. then shal he take it greuously perceauing y^t ye departe from hys familiarytye and felou­shyppe, and shall worke you some dyspleasure. For other [Page] he shal vexe you w^t infirmiti­es & sicknes, or els cause you by some diseases, or through wandering & straing abroad, to lose part of your goodes & cattel. And god to proue you & to knowe, whether ye come faithfullye vnto him or no, or whether y^t ye w^t al your hear­tes do despise the craftines of the deuill, or set more by hys loue, or by y^e losse of your cat­tel, doth suffer al this to chaū ce & happen. But if ye would with heart & perfecte fayth, once or twyse despyse suche wickednes & misfortunes as satan doth trouble you with­al: god wold vouchesafe so to repel & withdrawe him from troubling & vexing of you, y^t he w^t al his craft and subteltie, should neuer deceaue you, yf [Page] negligent and 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^e fore said inchauntmēts, & witche­craftes, by & by they repente thē selues, y^e euer they retur­ned to god, & that they at any time forsoke the crafty suttelnes of the deuil: & so returne agayne to their sorceres and witchecraftes, as a dogge vnto his vomite. But despyse 2, Pe, 2 [...] you, vnto whome god hathe geuen wisdom & fayth, al his deceytfulnes, & returne faith fully agayne vnto the Lorde your god, & whatsoeuer satā doth send you, beare it paciētly & strōgly, y^t ye may say with the blessed mā Job: god gaue [Page] it, & toke it, as it pleased the Joh. 1. lord, so it is. And y^t in like ma­ner ye may saye with a ferme & a whole heart with the Apostle: Who shall separate or de­uide vs frō the charite & loue of god? shal tribulation or an­guishe, or persecution, or hun­ger, Rom. 1. other nakednes, or peril, or sweard? Good christen mē can not be separated by no torment frō god. But such as be negligēt, are now & then tho­roughe ydle fables & wordes only separated & diuided frō god. And if they only suffer neuer so litle dāmage or losse, in­cōtinēt thei are slaūdred, & presume to murmur against god, returning againe to their wicked & detestable witchecraft. But perchaūce som of you wil say, what shal we do, cōsiderīg y^t such calkers through theyr [Page] knowledge, do oftētimes tel & shew vs y^e truth? Of this thīg Deut 13 script ur doth monish & warne vs saying: Yea notwithstan­ding y^t they do shewe you the truth, yet beleue thē not. For y^e Lord doth proue you, whe­ther ye feare him or no. But a gayne y^u dost say: If there wer not inchaunters, nor no south sayers many a man, y^t is byttē w^t serpentes, or troubled with some other sore disease, shulde otherwhyles dye and perysh. Trueth it is deare brethren, for god (as I haue said before) doeth suffer the deuill to do suche thynges, to proue good christē men withal, y^t yf at any time or seasō they do by suche sorcerye and wytchecrafte a­mende of their infyrmityes & diseases, or come to y^e know| [Page] of any truth, they may there­by y^e soner geue credence, & beleue the deuill. But he y^t doth desire to obserue & kepe chri­stes religiō, must nedes with his whole heart & minde de­pise al those thinges, fearing the saying of the Apostle chi­ding vs: ye obserue (saith he) Gala, 4 y^e dayes, monethes, times, & yeres. I feare me, lest I haue bestowed on you laboure in vayne. See now, the Apostle saith, y^t who so hath vsed wit­checraft, shal receaue his do­ctrine in vaine. And therfore flye & auoyd asmuch as ye cā or may, y^e circūuentions & the deceitfulnes of y^e deuil. And a boue al thinges I woulde ye shoulde knowe, that Satan canne nother hurt you, none of youres, youre cattell, nor [Page] yet the least part of your substaunce, but as farforth as he hath powre & licence of God. Nor he durste not destroye Jobs substaūce, nor yet once Job. 1. touche it, but that God dyd licence & suffer hym. And we reade, that when the euel spirits & deuilles were expulste math, 8. and cast out of men, that thei besought christ that he wold suffer them to enter into the hearde of swyne, yf the com­pany of deuilles durst not enter into the swyne without y^e 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 both suffer it for two diuers causes, other to proue whether we be [Page] good, or els to amende vs, yf we be synful. But he that wil paciently suffer gods dispen­sation, and say whan he hath loste anye thinge (as I haue tolde you) God gaue it, and god hath taken it, as it hathe pleased him, so it is, blessed be Job. 1, the name of God. He for this his patience most pleasaunte and acceptable vnto the lord, shall receyue (yf he be a good man) the crowne of glory, or yf he be synfull indulgence & pardon of his synnes. Take hede of this good brethren, that whā Satan had destroted al Jobs substaunce, he said not God gaue it, and the de­uyll hath taken it. For the blessed man wold not ascribe ne geue no suche glorye nor power to Sathan, that he [Page] coulde take any thinge from man, that God suffered hym not to take. Considerynge than that Satan coulde not hurte Jobs chyldren, his ca­mels nor yet his asses, vntyll it pleased god to suffer hym: why do we christians beleue that he may do any more vn­to vs, than that the diuine powre by his godly & secrete iudgement doeth suffer hym to doe? And therefore let vs surly beleue, that we can lose no more than God doeth suf­fer to be taken from vs. Let vs with all oure hartes ther fore go vnto his mercie, and forsakinge these sacrilegius obseruations, let vs trust cō ­tinually vpon hys ayde and comfort, for he that beleueth in these foresayde euylles, [Page] that is, in diuinations, sorsa­ries, philaters, or in anye o­ther maner of wytchecrafte, notwithstanding he fast, pray go continually to the church, geue large almose, & punishe his body with all affliction & payne, yet so longe as he le­ueth not these sorceries, it shall nothinge auaile him, for suche wicked and sacrile gius obseruations, do ouerturne and destroye all these good & vertuous operations. Nor it can not auayle them, that with these euylles, doe that good is. For it is true that y^e Apostle sayeth: a litle leuen 1. cor. 5, sowreth the whole lompe of dowe. And this: ye can not dryncke of the cuppe of God, 1, cor, 10, and of the cup of the deuilles, ye can not be partakers of [Page] Gods table, and of the table of deuilles. And he saith. No man can serue two masters. math, 6, 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 therfore haue in his feildes, in his house, or ny vnto his house, trees, alters, or any 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 shal be partaker of al such witch­craftes and sorcery as is and shalbe committed there. And what a thinge is this, that whan anye suche tree, vnto y^e which they were wonte and [Page] accustomed to do sacrifice, do fall, that no man dare gether it, to make them fyer withal. I pray you to behold & mark the wretchednes, and the fo­lyshnes of man, the whych doyng honor to dede trees, des­pise gods cōmaundements. They dare not burne y^e braū ­ches of trees, & yet throughe inchauntmentes they caste themselues hedlyng into hel fyer. And therefore let hym which hetherto hath not don this euell, reioyce, be gladde, thanke god therefore, & striue to continu faithfully in good workes. But let him that he­therto hath deliuered hym selfe vp to be entangled and taken with suche deuelyshe & enorme fashions, lette him (I say) do penaunce, fly, & withal [Page] feare despise those foresayde wytchcraftes, that god may forgeue hym, and for the glo­ry of his name, cause hym to come to the euerlasting blesse of heauen. And forasmuch as it is come to my knowledge, that as yet there are some, y^e whiche throughe simplicitie and ignoraunce, or els tho­roughe glutteny (the which thinge is mooste to be bele­ued) feare not, nor are not ashamed to eate of such sacri­legius meates as are yet af­ter the vse & custom of Paganes offered vp & bewitched: I denunce and streightly cō ­maund you before god & his aungels, y^t ye haunt nor com no more to no such diabolical dinners made in any temple, or at any fountayne, or tree. [Page] And likewise yf any thing be sent you from thens, feare it, and as though you sawe the deuyll, refuse it, and so refuse it, that ye suffer no maner of parte of such sacrilegius ban­ke [...]s to be exhibited or brou­ghte into your houses, & that because of this sayeng of the Apostle: ye cannot (sayth he) drynke of the cup of God, and of the cuppe of deuylles: ye 1, cor, 10, can not be partakers of gods table, and of the table of De­uylles. And because some are waye, or euer I eate therof, I do blesse me. Let no man presume to doe soo, for howe doth he that eateth of suche sacrilegius and wicked mea­tes blesse his mouth, that putteth a swearde to his owne hearte? For as the bodye is [Page] slayne with the sweard, so is the soule slaine with such de­uelyshe and wycked meates. But we truste in the mercye and goodnes of God, that he wyll vouchesafe so to inspyre and inflame you to goodnes, that the wickednes of the deuyl, nether in other thinges, nor yet in these sacrilegius obseruations and sorceries shal not come among you, but that ye shall fasten and fet all your hope in God, nor neuer returne agayne to their wic­ked abhominations, our lord Jesus Christ, whose empyre and honour is infinite, graū ­tynge the same. So be it.

[Page] ALthogh dere brethren, I do beleue y^e tho­rough y^e mer­cy of God, ye doo feare the vice of drunkennes, euen as ye do feare the depe pytte of hell: and that ye youre selues wyll not drinke intemperat­ly nor ouer much: nor compel no nother man to drink more than nedeth: yet it can not be but that there be some negli­gent persons, whiche wil not be sober. But yet I pray you that do lyue soberly not to be miscontent, nor yet to blame vs, for nedes we must blame and accuse all suche drunkar­des. For notwithstandynge my wel beloued brethren that drunkennes be a greauous [Page] vyce, and muche odious be­fore God, yet amonge manye it is throughout al the world so customably and commenly vsed, that they which wil not know gods commaundemē ­tes, thinke and beleue it to be no synne. Insomuche that at all theyr bankettes, they doe laugh them to skorne, that cā not drynke and quaft al out. And thoroughe an enuious loue and amitie, they are not ashamed to adiure & inforce men to drinck more then suf­fiseth. Trulye it were a lesse faut for hym that maketh a man drunken, to wound him, and to cutte his fleshe with a sworde, than to kyl and mur­der his soule with superflui­tie of drynke. And forasmuch as oure bodyes are made [Page] of earth, and that the earth, by longe and to muche conti­nuaunce of rayne, is made moyste, and so resolued into myre and durte, that it can not be tylde nor sowen: so in lykewyse, whan our flesshe is to muche moysted w^t drincke, it cannot receaue spirituall culture nor tyllage, nor bring forth the necessarye frutes of the soule. And therfore as all men do desire sufficient raine for theyr feildes, to exercyse tyllage withal, and to reioyce in the aboundaunce of fruyte and corne, so in the feild of the body, men oughte to drynke that behoueth only, lest that by the superfluitie and aboū ­daunce of dryncke, the earth of the body beyng reduced & broughte as into a plashe of [Page] myre, be more apte to brynge forth the wormes and serpē ­tes of vice, than the fruytes of good workes. All drunkardes are lykened vnto fennes and plasshes, for your chari­tie doth knowe, that al suche thinges as growe in maras groundes, do bryng forth no fruite, nor nothinge els but serpentes, todes, and other dyuers kyndes of wormes, more apt to feare man with­all, than to brynge forth anyethyng that should profit hym or his liuing. For al such her­bes and trees as do grow in fennes and plashes, or about the bankes of suche places, seme to haue no maner of v­tilitie or profyt in them, inso­muche that euery yeare once men do burne them. Take [Page] good hede, for the thyng 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 vntil the mornyng. The whiche whē they seme to be most sober, can scasely stand, whose senses are slowe, ponderous, dull, and in a maner buryed. Finally in their vsual and cu­stomable drunkennes, they nother knowe them selues, nor yet no nother man, they can nother walke nor stande nor heare, nor say any thinge that doth pertayne or stand with reasō Nor they are not ashamed to drink, & to fyl thē selues tyl they vomit agayn, and to dryncke by measure, [Page] without measure. They pro­uide for greate goddardes, & stryue, as by a certayne law, how they should drynke, and he that can out drynke, or o­uercome his fellow, shalbe for his euel doyng greatly exal­ted & praysed. Of this thinge doth growe and ensue stryfe and debate, and diuers horible lepes, wherby the body is much troubled. Of this doth chaunce and follow adultery and somtymes murder. And as oft as they do take excesse of drynke, theyr stinking and fylthye bodies (as thoughe they were smytten with the paiseye, hauynge not the vse of theyr feete) are fayne to be borne, and caryed to bed, with other mennes han­des, theyr syghte waxethe [Page] dimme, they are pained with the swymmyng of the heade, and with the head ache, their countenaūce is drousy, their members quake & tremble, they are astonnied and dulie, both in soule and bodye. In these men is fulfylled that is writtē. Where is wo? where is stryfe and debate? where [...]ro, 31, are snares and deceitfulnes? Wher are woundes without cause? where be these bloud­dy eyes? Are not these amōg those y^t be cuppy, & that study to drynke all oute? But yet they that wyll be suche, go a­boute to excuse them selues ful wretchedly, saying: Iloue not my frende (sayth he) yf I as ofte as I do call hym to dynner, do not geue hym as muche as he lusteth to drink. [Page] Let hym not be thy frende, that wil make the gods ene­my, for he is an ennemie to the, and also vnto him self yf thou make thy selfe and thy frend druncken, he shalbe thy frend, and God thine enemy. Therefore take good heade whether it be wel done or no, to leue God, and to applye, & ioyne thy self to a drunkard. But yet cause him not to [...]weare, nor compell him not, but leaue it to his owne free wyll, to drinke asmuche as it shall please hym, and if he will ouer drinke him selfe, that he perysh alone, rather than ye shuld perysh together. O the infelicitie of mankinde, howe many are there found that in force these drunkardes, and luxurious persons to drinke [Page] more than [...]e adeth? and yet before theyr doores they doe dissemble to geue the poore man any thynge at al, asking him only a cuppe of colde water. Nor they take no hede that Christ should haue that for the nedye and poore, that they geue to the luxurious, sayeng: That ye haue doone math. 25 to the least of myne, ye haue done it vnto me. But al such whan they drowne other mē with drincke, do saye to the poore man asking his almes, go hense go, god shall sende you. And trulye, as longe as men walke. God wyll sende them. Then what other thig is it, that he sayth, gette you hense, god shall send you, but go to him that hath God, for God wil geue him. And so he confesseth with his owne [Page] mouth, that God is not with hym, by whose inspiration he should geue somewhat 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 satisfied and quenched theyr thyrste, stande they ne­uer so longe in the water, yet theiwil drink no more, no nor they can drink no more. Let now these drunkardes consi­der, wether they be not to be iudged worse than beastes? The beast wyl drink no more thā nedeth, but these bibbers take double & trible more thā euer shal do them good. And the thyng which might haue serued thē well, thre or foure [Page] dayes, for very enuy, or elles for very dronkennes they w^t great synne go about rather to lese and consume it all vpō one daye, then liberallye and vertuously to spende it. And wolde to god that they loste theyr drynk only, so that thei lost not them selues withall. O what euil is in ebriete and drunkennes? Kyng Pharao other vpon enuy, or els tho­row Gen, 40, ebrietie, caused his mai­ster baker to be trust vp, and hanged. The Jewes (of whō it is written) sat down to eat and to dryncke, and stode vp agayne to playe: after they had drunken more thē neded they caused idols to be made, and in the worship of them, Exd. 32, they daunsed, and lyke mad men troubled them selues w^t [Page] diuers sortes of gamboldes. And Herode after y^t he was welheted w^t wyne, for the plesaunt daunsynge of a mayde, commaunded John Baptyst math, 14 to be siayne. What other vitious thinges do rise & spring of drunkennes, the holy gost doth witnesse by Salomon, sayinge: Wyne and women Eccl, 19. reproue wyse men, and cause them to leaue, and to forsake God. And agayne: Beholde not wine whan it sparckleth Pro, 23, and shyneth thorow y^e glasse, for it goeth downe very gentely, but at the last it shall bite the lyke a serpent, and stinge y^t lyke an adder. Thine eyes shall behold other mens wi­ues, and thy hert shall thinke wyckedly. And the Apostle s. Paule doth likewyse monysh [Page] and warne vs of the euell of drunkennes, saying: Be not drunken with wyne, wherin Ephe. 5. is excesse. We do shew you e­uen euidentlye by scripture, that loue to be drūken, what euel is cōprysed therin. Who so deliteth in wyne and fat Prou. 21 morselles, shall not be ryche. And agayne. Neither geue thou to muche wyne to kyn­ges, for there is no secretnes Prou. 31 where drunkennes doeth reygn, lest that they through drunkenes forget iudgemēt, executyng the law vniustlye vpon the pore. Also he sayth. That a drunken workeman shall neuer be riche. And a­gayne: Eccle. 19 yf y^e drinke wine me­surably, thou shalte be sober. Item, wine at the beginning was created in ioyfulnes, & [Page] not in drunkennes. Wyne so verly receaued and taken, is the pleasure both of bodye & Eecl. 31. foule, but wyne vnmesurably vsed and taken, is the setting forth of drunkennes, the of­fention and hurte of wyse men, and the feble shynge of mans force & strength. But whan we motion and make mentiō of these things, these bybbers & drunkardes par­aduenture are angery with­all, and do murmur agaynste vs. But althoughe there be whiche are moued, and an­grye withall, yet good wil­lynge, there be that hear and receaue this good counsell, & y^t shal through gods mercye, be deliuered from this horrible & wycked sinne of ebrie­tie. Yet suche as be moued [Page] with vs, speakinge agaynste theyr familiar frende drun­kennes, shall heare this one thyng of vs, that whosoeuer he be that penitentlye doeth not bewayle his ebrietie, but continueth therein vntyll he die, without doubte he shalbe lost for euer. For y^e holy goost seyng this by the holye Apo­stle, cannot lye. Nether drunkardes shal inherit the king­dome 1, Cor, 6, of god. And therefore it were better for them to be angry and woued with them selues, then with vs, and so be yng, they shall throughe the grace of God, soone deliuer them selues from the fylthye and dyrty cannell of drunkennes. And therefore whiles they haue time, let them tho­rowe the helpe and ayde of [Page] God, aryse with all hast, and besechynge God with theyr hole heartes, say thus wyth the Prophet: Plucke me out Psal, 6 [...] of this dyrt, that I stycke not fast in it. And thus: And that the tempest of the water doe not drowne me, nor the depe­nes swalow me. For whosoeuer that drunkennes, the ve­ry pytte of hell, doth once re­ceaue and embrace, doeth so 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 light of charitie & sobernes. But aboue all other thinges we must vnderstand & know that it is not one daye alone that maketh drunkards, but [Page] the daily renuynge and mul­tipliynge of cuppes, our most 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 kidle, and inuade them that it inforsythe thē to be alwaies thristye. But he that doth desyre to be deliue­red from this vice, euen as he aproched & came to y^e darcke­nes, and vice therof through the encrecement of drinke: so by the diminition of the same, he may by litle & lytle returne to the light, and vertue of so­bernes. For yf he should with drawe at once his excesse of drinking he euēwith heuines whan he is most feruentlye a­thriste, would crye out & saye, [Page] that he had rather be deade, thā to forsake his customable drinking, and dronkennes, no thing cōsidering, that it were farre more tollerable, that the body should die, than that the soule through ebriete, and ex­cesse of drinke should peryshe for euer. And therefore to a­uoide the sufferaunce & paine of suche hete, and to be deliue­red from such tormētes, as he suffereth: let him (as I haue said) daily diminishe somwhat of that excesse, & superfluitie, vntil he become to a resonable wayes and custome of drinc­kynge. For he that wyll (as I haue saied) diminyshe and de­bate this thinge, shalbe dely­uered of hys darkenes, nor shall nomore suffre suche in­tollerable payne. Now good [Page] brethren I declaring and she wyng you these thinges, doe quite & vnburden my self be­fore God. And whosoeuer he be, that is inclined to y^e exces of drinke, & despiseth to here me, or that his table wyll ad­iure & compel men to drinke, he shall at the daye of iudge­ment geue a rekeninge both for hym selfe and them. And because there be certayn preistes (the which shuld prohibit and forbydde such thynges) that enforce and compel men to drynke more than nedeth, let them from henseforth be­gyn to correct and to amend them selues, and so to chastē other, that they whan they shal appeare before god, suf­fer not for theyr owne drun­kennes, and other mens to: [Page] but that through their owne amendment, and the correc­tion of other, they may merit to come to the eternal & euer lasting reward. And of this I do desire you aboue al thinges, yea & adiure you by the feareful day of iudgemente, y^t ye, (as ofte as ye do bankette one another) auoyd and flye as poysen, that haynous and fylthy custome, by the which ye other willingly, or against youre willes, are wonte to drinke by great mesure with out mesure. For this vnhap­py custome doth yet continu and remayn of the custome & vsage of Paganes. And who soeuer he be that consenteth that this custom of drinking & quafcing, other at his own table, or at anye other mans, [Page] be vsed, lette hym not doubte but that he doth sacrifice to y^e deuil. By the which bybbing and quafting, the soul of man doth not onelye peryshe, but also the body is greatlye and muche fe blished with al. But I hope that God of his ten­der mercy, shal vouchesafe so to inspire you with grace, y^t this most shameful and lamē ­table vice shal so abhorre you that you shall neuer suffer it to be vsed more: but that all suche thinges as shoulde be spent in such drunken super­fluite, shalbe spente and go to the releife and refresshynge of the pore, our Lord Christ Jesu grauntingthe same, the whiche doth lyue and reigne with the father and the holy gost for euermore.

Amen.