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¶ Of a Christen name. And what he ought to do and obserue that bereth a christen name. i. Ser.
¶ Of a christian name. And what he ought to do and observe that beareth a christian name. i. Ser.
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I Pray you my moste dearely and welbeloued brethren, that with all oure studye & diligence, we call to oure remembraunce,
I Pray you my most dearly and well-beloved brothers, that with all our study & diligence, we call to our remembrance,
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why and wher fore we be named and called Christians, and why we bear the crosse of Christ in our forheades.
why and where before we be nam and called Christians, and why we bear the cross of christ in our foreheads.
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For truly we ought to know, that it is not sufficiente to receaue the name of Christen men,
For truly we ought to know, that it is not sufficient to receive the name of christian men,
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excepte we do the workes of Christians.
except we do the works of Christians.
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For what doth it auayl (saith the lorde) to call me lord, lord yf ye fulfyll not my commaūdementes? yf thou name thy selfe a Christen souldear,
For what does it avail (Says the lord) to call me lord, lord if you fulfil not my Commandments? if thou name thy self a christian souldear,
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and continuallye doste blesse thy self with the crosse of Christ, and after thyne habilitie and substaunce, doeste no almes dedes,
and continually dost bless thy self with the cross of christ, and After thine hability and substance, dost not alms Deeds,
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nor regardest not charitie, iustice, nor chastitie, thy christen name shall nothynge auayle the.
nor regardest not charity, Justice, nor chastity, thy christen name shall nothing avail thee.
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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.
The Signen and cross of Christ, is a thing most excellent, and Therefore with this most precious signacle and seal, that thing which is most precious, ought to be sealed.
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For what doth it auayle or profyte the, to make a seale of a rynge of golde,
For what does it avail or profit the, to make a seal of a ring of gold,
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yf thou close putrified and rotten strawe therein.
if thou close Putrified and rotten straw therein.
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Or what doth it auauntage vs to weare, or to haue the crosse of Christe in oure foreheades and mouthes,
Or what does it advantage us to wear, or to have the cross of Christ in our foreheads and mouths,
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and in wardly in our soules to haue and hyde synne? he that thin keth euel, speaketh euel,
and in wardly in our Souls to have and hide sin? he that thin keth evil, speaks evil,
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and yf he that blesseth hym selfe, 〈 … 〉 amende, his synnes 〈 … 〉 not, but rather augment and increace.
and if he that Blesses him self, 〈 … 〉 amend, his Sins 〈 … 〉 not, but rather augment and increase.
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There be that when they goo aboute thefte, or adustery, if they stū ble neuer so lytle, they doe blesse thē selues,
There be that when they goo about theft, or adustery, if they stū ble never so little, they do bless them selves,
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but yet they staye not them selues frome theyr euel workes and purposes.
but yet they stay not them selves from their evil works and Purposes.
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Nor the wretches per ceaue not yt in so doyng, they do rather include the deuyll then that they exclude hym.
Nor the wretches per ceaue not that in so doing, they do rather include the Devil then that they exclude him.
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But he whiche throughe the ayde of God doth reiecte and repell all vitious and synfull lyuynge:
But he which through the aid of God does reject and repel all vicious and sinful living:
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and striueth dothe 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,
and strives doth to think upon that is good, and to do good, he does well and Justly bless his Mouth with the Signen and token of the cross,
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& endeuereth hym selfe to do suche workes, as shall deserue and merite to haue, and to receaue ye sygne and token of the crosse. For it is wrytten.
& endeuereth him self to do such works, as shall deserve and merit to have, and to receive you Signen and token of the cross. For it is written.
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The kingedome of heauen is not in wordes, but in power, and good workes. And agayne, fayth with out good workes is dead in itselfe.
The Kingdom of heaven is not in words, but in power, and good works. And again, faith with out good works is dead in itself.
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Therefore leaste that paraduenture we haue not this Christen name to oure ayde and amendment, but to our vtter damnation and destruction:
Therefore jest that Peradventure we have not this christian name to our aid and amendment, but to our utter damnation and destruction:
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let vs (whiles that we haue remedy, and help in oure owne handes) retourne vnto good workes.
let us (while that we have remedy, and help in our own hands) return unto good works.
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And to the entent ye may (throughe the helpe of God) accomplish and doe those thinges, loke that there be peace and concorde amonge you:
And to the intent you may (through the help of God) accomplish and do those things, look that there be peace and concord among you:
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and that ye reduce and brynge those that are at stryfe and debate, to peace and vnitie. Auoyde and flye all lesynges.
and that you reduce and bring those that Are At strife and debate, to peace and unity. Avoid and fly all losings.
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Exchue periury as perpetuall & mortal death.
Eschew perjury as perpetual & Mortal death.
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And aboue al thinges loke that after youre habilitie (as is aforesayd) ye exhibit & geue your charitie to the poore and nedy:
And above all things look that After your hability (as is aforesaid) you exhibit & give your charity to the poor and needy:
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and that ye offer vp your oblations to be consecrated vpon the aulter.
and that you offer up your Oblations to be consecrated upon the alter.
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Loke that ye canne saye youre beleife, and the lordes prayer, and that ye teache your chyldren the same.
Look that you can say your belief, and the Lords prayer, and that you teach your children the same.
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For I maruell very muche, howe they dare be so bolde, as once to name them selues christians, that do dissemble to saye a fewe verses onely of theyr crede, or of the lordes praier.
For I marvel very much, how they Dare be so bold, as once to name them selves Christians, that do dissemble to say a few Verses only of their crede, or of the Lords prayer.
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Likewise ye shal vnderstād, that for those chyldren the which ye do Christen, ye are as suerties vnto God:
Likewise you shall understand, that for those children the which you do christian, you Are as sureties unto God:
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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 Therefore be cyrcumspecte to correct and chasten aswell those which you do christian, as your own natural children, that they may live chastely, sobe rly, and iu•tly.
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And be ware that youre lyfe be suche that your chyldren (yf they wyll folow you) burne not in the eternal fier,
And be aware that your life be such that your children (if they will follow you) burn not in the Eternal fire,
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but that they may approche and comewith you to the perpetuall blysse of heauen.
but that they may approach and comewith you to the perpetual bliss of heaven.
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Take you heede that doe here, & iudge mens causes, that ye iudge righteously, and that ye take no giftes of the poore.
Take you heed that do Here, & judge men's Causes, that you judge righteously, and that you take no Gifts of the poor.
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For gyftes doe blynde wyse mens hartes, and do chaunge & alter the wordes of the prudent & wyse,
For Gifts do blind wise men's hearts, and do change & altar the words of the prudent & wise,
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lest peraduenture, whiles ye get and heape vp monye, ye lese your soules.
lest Peradventure, while you get and heap up money, you less your Souls.
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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.
For no man can get unlawful gain without lawful pain and damage, for where is luker, there is loss, luker in the chest, and damage in conscience.
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Let no man drinke to be droncken, nor compell anye other at his table to drinke more than nedeth,
Let no man drink to be drunken, nor compel any other At his table to drink more than needeth,
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lest that throughe ebriette & drōkennes, he lese both his own soule, and theyrs also.
lest that through ebriette & Drunkenness, he less both his own soul, and theirs also.
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Loke that ye come together to the churche vpon the sunday, for yf the wretched Jewes doe kepe and sanctifye theyr sabboth day, with such deuotion as on that day, they wyll doe no earthly worke at all:
Look that you come together to the Church upon the sunday, for if the wretched Jews doe keep and sanctify their Sabbath day, with such devotion as on that day, they will do no earthly work At all:
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how muche more shulde we christen men on the sunday, geue & apply our mindes to Gods seruice,
how much more should we christen men on the sunday, give & apply our minds to God's service,
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& to come to ye church for the salute & saluation of our owne soules. And when ye come together, praye for the remission of your sinnes.
& to come to you Church for the salute & salvation of our own Souls. And when you come together, pray for the remission of your Sins.
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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,
Make no strife there, nor no debate, for who so coming to the Church, does so, he thorough debate, does wound & hurt him self there, where he might have healed,
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& holpen him selfe by prayer.
& helped him self by prayer.
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And beyng in the church, beware and loke that ye braule not, but that ye paciently do listē and take good hede to youre diuine seruyce.
And being in the Church, beware and look that you braule not, but that you patiently do listen and take good heed to your divine service.
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For he yt doth iangle or bable in the church, shall geue an acountes and rekenynge, aswell for other,
For he that does jangle or babble in the Church, shall give an accounts and reckoning, aswell for other,
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as for him selfe, because he wolde nether here Goddes worde, nor yet suffer other men to here the same.
as for him self, Because he would neither hear Goddess word, nor yet suffer other men to hear the same.
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Loke that ye truly pay your tithes to the churche.
Look that you truly pay your Tithes to the Church.
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And let hym that was proude, waxe humble, that was lecherous, wax chast, that was wont to stele,
And let him that was proud, wax humble, that was lecherous, wax chaste, that was wont to stele,
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or to inuade other mens goodes, geue his charitie to the poore.
or to invade other men's goods, give his charity to the poor.
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Let hym that hathe bene enuious, be beneuolent and gentle, & that hath done iniurie, be readie and quycke to aske for geuenes:
Let him that hath be envious, be benevolent and gentle, & that hath done injury, be ready and quick to ask for geuenes:
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and that he to whō iniurye was done vnto, be preste and readye to forgeue,
and that he to whom injury was done unto, be pressed and ready to forgive,
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As ofte as any infirmitie or sickenes doth chaūce amonge you, let hym that is diseased receaue the holy cōmunion of the verye bodye and bloude of Christ,
As oft as any infirmity or sickness does chance among you, let him that is diseased receive the holy communion of the very body and blood of christ,
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and afterwardes be aneled, that scripture may be fulfylled in in hym, sayinge:
and afterwards be annealed, that scripture may be fulfilled in in him, saying:
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yf anye man be sycke, let the preist be sente for to anoynt hym, & to pray ouer hym,
if any man be sick, let the priest be sent for to anoint him, & to pray over him,
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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.
and the prayer of faith shall save the sick, and God shall raise him up, and if he be in sin, they shall be forgiven him.
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Take heede, and marke nowe good brethren, that he, the whiche in his sycknes wyll resort vnto the churche, may obtayn bodely health,
Take heed, and mark now good brothers, that he, the which in his sickness will resort unto the Church, may obtain bodily health,
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and receaue the forgeuenes of synnes. Seynge then that double goodnes and benefite may be foūd and obtayned in the churche,
and receive the forgiveness of Sins. Sing then that double Goodness and benefit may be found and obtained in the Church,
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why do these wretches labor by inchaunters, by fountaynes, by trees, by diuilish philaters, be caracters, by dyuiners,
why do these wretches labour by enchanters, by fountains, by trees, by devilish philaters, be characters, by dyuiners,
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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 soothsayers, to induce much mischief among the people? But as I have said unto you before, look that you do admonish & warn your children,
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and all youre housholde to liue chastly, and ryghteously, prouokynge & sturrynge them to good workes, not only by wordes,
and all your household to live chastely, and ryghteously, provoking & stirring them to good works, not only by words,
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but by your godly and good exāple.
but by your godly and good Exampl.
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But principally whersoeuer ye be, whether ye be at home, or in your iourneye, or at the table,
But principally wheresoever you be, whither you be At home, or in your journey, or At the table,
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or amonge company, take hede ye speake no fylthye, no luxurious, nor no lyghte wordes:
or among company, take heed you speak no filthy, no luxurious, nor no Light words:
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but that ye admonysh your neighbours, and kynsfolke, continually to end euer thē selues to speake the thynge that is good and honest,
but that you admonish your neighbours, and kynsfolke, continually to end ever them selves to speak the thing that is good and honest,
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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.
lest that through detraction, or dancing upon the holy days, or by babbling and reciting of luxurious & filthy communication, they with their tongues (wherewith they should laud and honour God) do wound and hurt them selves.
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For yf these wretched and miserable persons, which are not ashamed to daunce before ye churches of holy saintes, come thether good christians, they depart from thence as infideles,
For if these wretched and miserable Persons, which Are not ashamed to dance before you Churches of holy Saints, come thither good Christians, they depart from thence as infideles,
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for this vse and custome of daunsynge doth yet remayne of the obseruaunces, and infide litie of the gentyles.
for this use and custom of dancing does yet remain of the observances, and infide litie of the Gentiles.
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And pōder with youre selues what maner a christiane that he is, the whiche comminge to the churche to praye,
And ponder with your selves what manner a christian that he is, the which coming to the Church to pray,
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and forgettynge the same, is not ashamed to speake the sacrilegius wordes of paganes.
and forgetting the same, is not ashamed to speak the sacrilegius words of Pagans.
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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.
Consider my dearly Beloved brothers, whither it be seeming or convenient, that such luxurious and Light words, y• very poysen of y• Devil, should proceed or come forth of christian men's mouths, into the which the sacrament of the very body and blood of Christ does enter and is received.
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And aboue all thynges, take hede that ye doe vnto other, as ye wold be done vnto:
And above all things, take heed that you do unto other, as you would be done unto:
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and that ye woulde other menne should not do vnto you, that ye do it not vnto theym, the whiche thynge yf ye woulde truely & faythfullye obserue and fulfyll:
and that you would other men should not do unto you, that you do it not unto them, the which thing if you would truly & faithfully observe and fulfil:
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ye shulde easelye delyuer your soules from all sinne:
you should Easily deliver your Souls from all sin:
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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.
for he that hath no learning At all, and hath these two sentences in mind and memory, may by Goddess help and grace, in deed fulfil them.
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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:
And notwithstanding, I do believe that the aforesaid evil and naughty custom, proceeding of the observances of Pagans, be through my words, & God's inspiration, clean avoided:
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yet yf ye knowe any that obserue and kepe that most abhominable fylthynes of the fawne,
yet if you know any that observe and keep that most abominable filthiness of the fawn,
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and ye harte, loke that ye so chasten, and so correcte them, that they may repente theim that euer they commit ted suche a sacrilegius, and so abhominable a dede.
and you heart, look that you so chasten, and so correct them, that they may Repent them that ever they commit ted such a sacrilegius, and so abominable a deed.
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And yf ye know anye suche as doe crye out, yf the moone at any season, through anye eclypse doth waxe obscure and dark:
And if you know any such as do cry out, if the moon At any season, through any eclipse does wax Obscure and dark:
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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.
warn them thereof, and show them, that they sin and offend grievously, if they do trust, that through their clamours & sacrilegius boldness, they may defend them selves from the Moon (the which by God's Commandment and Ordinance At certain and appointed times does wax dark) or fromany other sorcery or wytchecrafte.
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And yf ye see or perceaue any that offer vp theyr vowes vnto trees, or vnto any foūtaynes,
And if you see or perceive any that offer up their vows unto trees, or unto any fountains,
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or that hange aboute them or any of theyrs any diabolicall philaters, or caracters, herbes or the ioyse of anye herbe,
or that hang about them or any of theirs any diabolical philaters, or characters, herbs or the ioyse of any herb,
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or that (as I haue sayde) do seeke vppon sothsayers, diuiners: or inchaunters:
or that (as I have said) do seek upon soothsayers, diviners: or enchanters:
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correcte them sharpelye, and say vnto them that al that so doe, do lose the sacrament of baptysme.
correct them sharply, and say unto them that all that so do, do loose the sacrament of Baptism.
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And inasmuche as we haue harde say, that Sathan hath so deceyued both men and womē, that they wyll not worke vpon the thursdaye:
And inasmuch as we have harden say, that Sathan hath so deceived both men and women, that they will not work upon the Thursday:
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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.
I protest both before God, and his holy Angels, that except they which observe those things amend and Redeem such sacrilege with long and sharp penance, that they shall be dampened for ever.
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Nor I doubte not but yt suche wretches, the which as in the honoure of Jupiter, wyll not worke vpon the thursdayes, wyl not be ashamed at al,
Nor I doubt not but that such wretches, the which as in the honour of Jupiter, will not work upon the thursdays, will not be ashamed At all,
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nor yet fear to worke and labour vpon the sunday.
nor yet Fear to work and labour upon the sunday.
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And there fore take hede, that ye earnestly do chasten as many as ye knowe that doe so.
And there before take heed, that you earnestly do chasten as many as you know that do so.
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And yf they wyll not amende, suffer them nother to speake, nor to eate, nor yet once to dryncke in your cōpany.
And if they will not amend, suffer them neither to speak, nor to eat, nor yet once to drink in your company.
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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.
And if they be belonging unto you, or of your family, skorge them that they At the jest, which Remember not their Souls health, may Fear the punishment of their bodies.
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I (my deare brethren) remembring your manifolde perilles and daungers, do thus tenderly warne and admonishe you,
I (my deer brothers) remembering your manifold perils and dangers, do thus tenderly warn and admonish you,
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yf ye then wyllyngelye do herken 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.
if you then willingly do harken unto me, you shall come to perpetual joy and life ever lasting, the which he vouchsafe to grant you, that with the father and the holy ghost does live eternally. Sobeit.
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¶ Of a Christen name, and that a Christian shulde often tymes thynke, whye he is named a Christen man,
¶ Of a christian name, and that a Christian should often times think, why he is nam a christian man,
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and why he beareth the crosse of Christ in his forehead. Ser. ii. I Do reioyce mi moost derelye beloued brethren, and do thanke God, that I haue deserued to fynd you in good helth.
and why he bears the cross of christ in his forehead. Ser. ii. I Do rejoice mi most dearly Beloved brothers, and do thank God, that I have deserved to find you in good health.
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And truly my brethrē, a father doth ryghteously, & not without a great cause reioyce,
And truly my brothers, a father does ryghteously, & not without a great cause rejoice,
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as ofte as he doth fynd hys chyldren healthfull in body, and deuout in the feare of God.
as oft as he does find his children healthful in body, and devout in the Fear of God.
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And inasmuche as the goodnes of God hath graunted me double gladnes, aswell of youres, as of myne owne health:
And inasmuch as the Goodness of God hath granted me double gladness, aswell of yours, as of mine own health:
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I must now open and declare vnto you the thynge whiche pertayneth, and is for the vtilitie & helth of your soules.
I must now open and declare unto you the thing which pertaineth, and is for the utility & health of your Souls.
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It is very necessary dere brethren, that wt all our intention and mynde, we should studye to enquyre and vnderstande,
It is very necessary dear brothers, that with all our intention and mind, we should study to inquire and understand,
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whye and wherefore we be Christians, and why we beare the crosse of Chryste in oure foreheaddes.
why and Wherefore we be Christians, and why we bear the cross of Christ in our foreheaddes.
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Ye muste vnderstande and perceaue good brethren, that we are not made Christians to be carefull for thys lyfe.
You must understand and perceive good brothers, that we Are not made Christians to be careful for this life.
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For (as sayth ye apostle) yf we in this lyfe onelye doe beleue and trust in god,
For (as say you apostle) if we in this life only do believe and trust in god,
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then are we of all other the moste wretched and miserable.
then Are we of all other the most wretched and miserable.
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For he that doeth thynke onelye vppon this lyfe, is compared and likened vnto a beast.
For he that doth think only upon this life, is compared and likened unto a beast.
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For what other thynge doe beastes care for, but onelye to eate, to drincke, to slepe,
For what other thing do beasts care for, but only to eat, to drink, to sleep,
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and to lyue voluptuouslye? And euen suche are all they that thynke moore vppon theyr bodyes, then vppon theyre soules:
and to live voluptuously? And even such Are all they that think more upon their bodies, then upon their Souls:
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that loue glottouye and lecherye, more then iustyce or chastitie.
that love glottouye and lechery, more then Justice or chastity.
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Therefore my dearelye beloued, ye muste vnderstand, and know that we are made christians, to thynke continually vppon the eternall world,
Therefore my dearly Beloved, you must understand, and know that we Are made Christians, to think continually upon the Eternal world,
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& reward that is to come: and to labor more for the soule, then for ye bodye.
& reward that is to come: and to labour more for the soul, then for you body.
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Our fleshe shal continue but for a fewe yeares in this worlde:
Our Flesh shall continue but for a few Years in this world:
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but oure soules (yf we lyue and do well) shall inherite heauen wtout ende.
but our Souls (if we live and do well) shall inherit heaven without end.
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But yf we do euyll workes, (that God forbyd) and labor more for bodelye pleasure,
But if we do evil works, (that God forbid) and labour more for bodily pleasure,
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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.
then for the health or salvation of our Souls, I Fear me that when good men shall be received with the Angels unto Eternal life, that we (that god forbid) shall cast headling into helfyer.
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Good brethren, it is not ynoughe that we haue receyued a christen name, excepte that therwith, we do good christēmēs workes.
Good brothers, it is not enough that we have received a christian name, except that therewith, we do good christemmens works.
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To hym it is ryght profitable to be called a christiane, that loueth chastitie, that exchueth ebriete, that abhorreth pride,
To him it is right profitable to be called a christian, that loves chastity, that exchueth ebriete, that abhorreth pride,
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and that as very poison doth reiect enui.
and that as very poison does reject enui.
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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,
He is a right good christian man, that steals not, that bears no false witness, that lies not, that uses no perjury, that Committeth no adultery, that does frequent the Church, that doth not taste of his fruits,
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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,
until he fyrst have offered part of them unto God, that does pay his Tithes yearly, to be distributed among the needy, that does love his curate,
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and honoureth preistes, that loueth euery man as hym selfe, and hateth no man.
and Honoureth Priests, that loves every man as him self, and hates no man.
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Uerelye he is not onely a christen man that doth feare and exchewe as the swearde of Satan deceit full weyghtes & double measures,
Verily he is not only a christian man that does Fear and exchewe as the sword of Satan deceit full weights & double measures,
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but christ him self doth also dwell in hym.
but Christ him self does also dwell in him.
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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,
He is a good christian, that coming to the Church, does exhibit and Offereth up his offering and that After his possibility and substance, does give a penny,
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or a morsell of bread to some poore man: that receiueth the pore into his house:
or a morsel of bred to Some poor man: that receiveth the poor into his house:
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that wassheth the pore mens fete:
that Washeth the poor men's feet:
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that doth not only make no debate, but reduceth such as are at discorde and stryfe, to vnitie and concorde:
that does not only make no debate, but reduceth such as Are At discord and strife, to unity and concord:
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that doth shew reuerence, and the loue of vnfayned charitie vnto his frendes & elders:
that does show Reverence, and the love of unfeigned charity unto his Friends & Elders:
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that doth lyue chast, and admoninisheth his chyldren, and his neighboures with word and dede, in sobriete and chastite.
that does live chaste, and admoninisheth his children, and his neighbours with word and deed, in sobriete and chastity.
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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,
He is a good christian man, that as oft as the holy and solemn feasts draw never, does certain days before, abstain and keep chastity with his wife, that the more conveniently,
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& with a more sincere and sure conscience, a chaste body, and a clean hart, he may come vnto the Lordes borde and table.
& with a more sincere and sure conscience, a chaste body, and a clean heart, he may come unto the lords board and table.
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And he lykewyse that can the lordes praier, and his crede by rote, & that faythfully doth teache his chyldren the same.
And he likewise that can the Lords prayer, and his crede by rote, & that faithfully does teach his children the same.
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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 name be not wrongfully and vaynelye in vs,
Now good brothers you have herd who be good Christians, and Therefore let us with God's aid and help, do the best we can or may, that this christian name be not wrongfully and vainly in us,
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and that Christes sacramentes suffer no iniury in vs:
and that Christ's Sacraments suffer no injury in us:
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but in hearte let vs continually thinke vppon good Christen workes, and in dede fulfyll them.
but in heart let us continually think upon good christian works, and in deed fulfil them.
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For I praye you, what maner a Christian cal ye him, yt scarcely commeth once to the churche,
For I pray you, what manner a Christian call you him, that scarcely comes once to the Church,
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and yet when he cometh, doth not stande vp to praye for his sinnes and misdedes,
and yet when he comes, does not stand up to pray for his Sins and misdeeds,
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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,
but to prate & babble, to cause strife and debate, or Else to drink (if he may find a convenient place) till he vomit again? & After that he hath well drunken, Riseth up like a mad man, to leap and dance,
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and to synge luxurious and fylthye songes of loue.
and to sing luxurious and filthy songs of love.
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Suche a one doeth not feare nother to steale, nor yet to commit adulterye, to geue false wytnes, to curse, nor yet to commit periury.
Suche a one doth not Fear neither to steal, nor yet to commit adultery, to give false witness, to curse, nor yet to commit perjury.
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But whether they be men or women that exercise and doe suche vngodly workes, thei nether receaue the name of a Christian,
But whither they be men or women that exercise and do such ungodly works, they neither receive the name of a Christian,
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nor yet the sacramente of baptysme, to theyr ayde and consolation, but to theyr iudgement and damnatiō.
nor yet the sacrament of Baptism, to their aid and consolation, but to their judgement and damnation.
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And without they repente theym and doe penaunce, they shall peryshe for euer.
And without they Repent them and do penance, they shall perish for ever.
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Now good brethren I haue opened vnto you, who be good, and who be euyl Christians.
Now good brothers I have opened unto you, who be good, and who be evil Christians.
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And therfore folow those that ye se and perceaue to be good:
And Therefore follow those that you see and perceive to be good:
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& chasten, chyde, and correcte those ye know to be nought, yt through your owne vtilite, and theyr amendemente, ye may haue and optayne doble rewarde.
& chasten, chide, and correct those you know to be nought, that through your own vtilite, and their amendment, you may have and obtain double reward.
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For they that are good, chaste, sober, hūble, and gentle, wyll by the grace of God, continue in theyr good and godly workes:
For they that Are good, chaste, Sobrium, humble, and gentle, will by the grace of God, continue in their good and godly works:
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and the myslyuers, quickelye or euer they departe from hense, amend them selues:
and the myslyuers, quickly or ever they depart from hence, amend them selves:
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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.
for if they die without Repentance, they shall not come to joy, but to perpetual and everlasting death, from the which God vouchsafe to deliver us So be it.
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¶ Of the mistery, frute, and manner of fastynge in Lent. iii. Ser.
¶ Of the mystery, fruit, and manner of fasting in Lent. iii. Ser.
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WE oughte to esteme & suppose ye whole tyme of oure lyfe, to be a place to exercise vertue in,
WE ought to esteem & suppose you Whole time of our life, to be a place to exercise virtue in,
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and with al vertue to stryue to come to the celestiall rewarde.
and with all virtue to strive to come to the celestial reward.
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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 ye soule,
But that must and ought most specially to be done and fulfilled in this holy time and days of Lent, the which days being hallowed with abstinence and fasting, do add so much to the virtue of the soul,
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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.
how much they diminish of the voluptuous pleasure of the body. This is alawfull number of fasting days, the which Are celebrated in holy Examples.
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Moyses when he shoulde receaue the lawe of God did fast forty dayes and forty nightes without other meate or dryncke:
Moses when he should receive the law of God did fast forty days and forty nights without other meat or drink:
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by such abstinence and fastyng, he was prepared and ordeyned to receaue the wyll and the commaundementes of God.
by such abstinence and fasting, he was prepared and ordained to receive the will and the Commandments of God.
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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.
Elias After he had fasted fortye days, was translated and carried out of the world in a chariot of fire to the highest place of heaven.
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Our lord and sauiour through fastinge of. xl. dayes did triumphe, and ouercame the temptations of the deuil and as victorious came to ye predication and declaration of the gospell.
Our lord and Saviour through fasting of. xl. days did triumph, and overcame the temptations of the Devil and as victorious Come to you predication and declaration of the gospel.
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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.
And we in like manner ought to fast, and to obsrrue these days ▪ the which we do read to be consecrated and hallowed by such Examples.
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Let vs therefore consecrate and honour these dayes with al alacrite & ioyfulnes of heart and minde,
Let us Therefore consecrate and honour these days with all alacrite & ioyfulnes of heart and mind,
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& prefer them aboue al wordly bankets, and bodely debate.
& prefer them above all wordly banquets, and bodily debate.
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For in these dayes we are most kindled and inflamed to fulfil the wil and the cōmaun dements of god,
For in these days we Are most kindled and inflamed to fulfil the will and the command dements of god,
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for through abstinence the pleasure of the body is much swaged and debated.
for through abstinence the pleasure of the body is much suaged and debated.
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Truly the pure minde doth then make most haste to God, and to do and fulfil hys commaundementes,
Truly the pure mind does then make most haste to God, and to do and fulfil his Commandments,
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when it is not mistempered wyth surfettynge, nor wyth the sacietie of meates and drynkes. Where of oure Sauioure in hys Gospell dothe saye.
when it is not mistempered with surfeiting, nor with the satiety of Meats and drinks. Where of our Saviour in his Gospel doth say.
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Take hede to youre selues, leste youre heartes be ouercomme with surfets, with dronckennes, and with worldelye cares and cogitations:
Take heed to your selves, lest your hearts be overcome with Surfeits, with Drunkenness, and with worldly Cares and cogitations:
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leste that sodayne daye come on you vnwares: lest that sudden day come on you unwares:
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for it shall come as a snare vpon y• vniuersall worlde, and no mā shall scape it.
for it shall come as a snare upon y• universal world, and no man shall escape it.
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Also this great vtilitie and profyt is in these hungery and fastinge dayes, for through suche abstinence,
Also this great utility and profit is in these hungry and fasting days, for through such abstinence,
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and abstayninge from lawful thynges, we are monished & muche exhorted to abstayne frō that, which is vnlawfull.
and abstaining from lawful things, we Are monished & much exhorted to abstain from that, which is unlawful.
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We abstayne from fleshe, the whiche vpon other dayes we may vse lawfully. We abstain from wyne, the whiche we maye vse moderatelye.
We abstain from Flesh, the which upon other days we may use lawfully. We abstain from wine, the which we may use moderately.
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Let vs therfore which do exchue and auoyde the thynge that is lawfull, flye and aboue all thynges auoyde synne, that can neuer be well and lawfullye vsed.
Let us Therefore which do Eschew and avoid the thing that is lawful, fly and above all things avoid sin, that can never be well and lawfully used.
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And if we intende & purpose to fast from meat, let vs aboue all thinges fast and abstayne frō synne.
And if we intend & purpose to fast from meat, let us above all things fast and abstain from sin.
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For what doth it auayle vs to abstayn, or to voyd the body of meat,
For what does it avail us to abstain, or to void the body of meat,
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if we replenish the soule with vyce and synne? What doeth it profytte the to be pale and wanne with fastynge,
if we replenish the soul with vice and sin? What doth it profit thee to be pale and won with fasting,
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if thou be blowen and pufte vp with hatred and enuy? What doth it auayle vs to abstaine from wyne,
if thou be blown and pufte up with hatred and envy? What does it avail us to abstain from wine,
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yf we be droncken and full of the poysen of anger? What auauntageth it the to abstayne from flesh ordeyned to be eaten,
if we be drunken and full of the poysen of anger? What auauntageth it the to abstain from Flesh ordained to be eaten,
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yf thou backbyte and speake malitiously of thy neyghbour? What doth it auayle vs to abstayne frome those thynges whiche are at sometimes lawefull,
if thou backbyte and speak maliciously of thy neighbour? What does it avail us to abstain from those things which Are At sometime lawful,
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if we do those thinges, which are neuer lawfull? Therfore let vs (as I haue sayd) fast and abstayne from meat,
if we do those things, which Are never lawful? Therefore let us (as I have said) fast and abstain from meat,
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but muche more frō vice, that we maye be replenished with the abundance of good & holy conuersation,
but much more from vice, that we may be replenished with the abundance of good & holy Conversation,
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and in time to come deserue & merite through gods grace and fauor, to be satisfied with the reward of good workes.
and in time to come deserve & merit through God's grace and favour, to be satisfied with the reward of good works.
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For they (as we do read in the gospel) are blessed that hūger and thirst iustice, for they shalbe satisfied.
For they (as we do read in the gospel) Are blessed that hunger and thirst Justice, for they shall satisfied.
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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:
In truth we ought to choose this compensation, that is to give & to distribute such Meats as we do abstain from, to the poor & needy. For it is written:
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Blessed be they that are content to suffer, that in another place they may be refreshed.
Blessed be they that Are content to suffer, that in Another place they may be refreshed.
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For that gyft is acceptable vnto God, when the neadye is fed and refreshed, when the bare is clothed,
For that gift is acceptable unto God, when the needy is fed and refreshed, when the bore is clothed,
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when anger is not perfourmed nor finished, whē ye time of anger is not kept, and whē euil is not done for euil.
when anger is not performed nor finished, when you time of anger is not kept, and when evil is not done for evil.
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Our fastinges are then thankeful and acceptable vnto God, when we do refreshe and cōfort those that faste for verye nede & necessite:
Our Fastings Are then thankful and acceptable unto God, when we do refresh and Comfort those that fast for very need & necessity:
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for then we shal heare this sentence:
for then we shall hear this sentence:
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Uerely I say vnto you, inasmuche as ye haue done it vnto one of ye least of these, ye haue done it to me.
Verily I say unto you, inasmuch as you have done it unto one of you least of these, you have done it to me.
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O the great be nignitie and goodnes of god, the which to represse and asswage the couetousnesse of man, saith, yt whatsoeuer is geuen to the least poore man that is, is geuen vnto himselfe.
O the great be nignitie and Goodness of god, the which to repress and assuage the covetousness of man, Says, that whatsoever is given to the least poor man that is, is given unto himself.
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The goodnes of God graunte you my brethren, that ye may so serue & please hym with your abstinence, almes dedes,
The Goodness of God grant you my brothers, that you may so serve & please him with your abstinence, alms Deeds,
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& good workes, that he, the whiche doth lyue eternallye, maye brynge you to the eternall and true lyfe. So be it.
& good works, that he, the which does live eternally, may bring you to the Eternal and true life. So be it.
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¶ Of fastynge in Lent, and almes dedes. iiii. Ser.
¶ Of fasting in Lent, and alms Deeds. iiii. Ser.
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I Praye you, & in lyke maner I admonyshe you my derely beloued brethren, ye none of you do presume to dyne in this lawfull and moste holye tyme of Lent,
I Pray you, & in like manner I admonish you my dearly Beloved brothers, you none of you do presume to dine in this lawful and most holy time of Lent,
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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.
except it be upon the Sunday, or that Peradventure you be in such care and weakness, that your in firm tie and sickness does not suffer you to fast.
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For why, to fast vppon other dayes, is other a remedye, or elles a rewarde: but not to abstaine in dent, is synne.
For why, to fast upon other days, is other a remedy, or Else a reward: but not to abstain in dent, is sin.
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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.
He that At any other time doth fast, shall have pardon and remission, but he that does not fast and abstain in Lente, shall feel pain.
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And yet let hym, that through feblenes cannot fast prepare somewhat as secretlye as maye be,
And yet let him, that through feebleness cannot fast prepare somewhat as secretly as may be,
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for hym selfe and other (if there be any modiseased than hym selfe) that they maye eate it together.
for him self and other (if there be any modiseased than him self) that they may eat it together.
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But he shall inuite nor call none such to his repast & dinner, that may fast:
But he shall invite nor call none such to his repast & dinner, that may fast:
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For if he do both god and man shal easely perceaue, that his infirmitie is not the cause that he fasteth not,
For if he do both god and man shall Easily perceive, that his infirmity is not the cause that he fasteth not,
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but that throughe gluttony he wil not fast.
but that through gluttony he will not fast.
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Let him yt can not fast, be content, & eate his meate with sorowfulnes, that he when other men do absteyne and fast, abstayneth not.
Let him that can not fast, be content, & eat his meat with sorowfulnes, that he when other men do abstain and fast, abstaineth not.
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Let him cause the thynge that shalbe necessary for the sicke, to be secretly prepared for him selfe and some other.
Let him cause the thing that shall necessary for the sick, to be secretly prepared for him self and Some other.
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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.
For it beseemeth him not to call any Whole man unto his table, lest that he, through otherinens gluttony, increase and augment his own sin.
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And yet for asmuche as he fasteth not, hys charitie and almose ought to be the more larger to the poore,
And yet for asmuch as he fasteth not, his charity and almose ought to be the more larger to the poor,
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so to redeme those sinnes by almose dedes, the whiche he coulde not cure nor heale, by abstinence and fastynge.
so to Redeem those Sins by almose Deeds, the which he could not cure nor heal, by abstinence and fasting.
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It is my good brethren a very good and a profitable thyng to fast, but yet much better to geue almose.
It is my good brothers a very good and a profitable thing to fast, but yet much better to give almose.
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Yf a man may or can do both, they are two good thinges: but if he can not, better it is to geue almose.If a man may or can do both, they Are two good things: but if he can not, better it is to give almose.
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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.If thou be not able to fast, almose Deeds without fasting shall sufficient: but to fast without doing of charitable and almose Deeds, is not sufficient.
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Therfore yf a manne can not fast, almose wythoute fasting is good:
Therefore if a man can not fast, almose without fasting is good:
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but yf a manne may faste, and also do hys almose, they are two good thynges, but to faste without doyng of almes, is nother good,
but if a man may fast, and also do his almose, they Are two good things, but to fast without doing of alms, is neither good,
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nor profitable, except a manne be so very nedy and poore, that he haue nothynge at all to geue,
nor profitable, except a man be so very needy and poor, that he have nothing At all to give,
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and then the good wyll of hym that hath nothyng to geue, is sufficiente.
and then the good will of him that hath nothing to give, is sufficient.
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For it is wrytten, Glorye to God an hyghe, and peace be on the earth to those that be wel willynge.
For it is written, Glory to God an high, and peace be on the earth to those that be well willing.
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But who can excuse hym, when the lord hath promysed to geue vs a rewarde 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,
But who can excuse him, when the lord hath promised to give us a reward for a cup of cold water? And why does he say of cold water? jest Peradventure Some poor man would excuse him self by penury and lack of wood,
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and saye that he hath nother potte nor panne to warme any water withal.
and say that he hath neither pot nor pan to warm any water withal.
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Finally my dearelye beloued 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.
Finally my dearly Beloved brothers, the lord does so exhort, and so admonish us by the holy Prophet to do alms Deeds, that there is in a manner no man so poor and needy, that can excuse him self.
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He sayth thus, This is the faste (sayth the Lord) that I haue chosen, breake thy breade to hym that is an hungred.
He say thus, This is the fast (say the Lord) that I have chosen, break thy bread to him that is an hungered.
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He sayth not, geue hym a whole loafe, for perchaunce the pore man hath it not to geue,
He say not, give him a Whole loaf, for perchance the poor man hath it not to give,
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but he sayth, breake it, that is to saye, yf thou be so nedye and pore, yt thou hast but one lofe of bread,
but he say, break it, that is to say, if thou be so needy and poor, that thou hast but one lofe of bred,
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yet breake of a pece therof, & geue it to the poore. Also he sayth, leade the pore mā that is without lodging, home to thy house.
yet break of a piece thereof, & give it to the poor. Also he say, lead the poor man that is without lodging, home to thy house.
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Nowe yf a man be so poore and nedye, that he haue not where with al to fede the poore,
Now if a man be so poor and needy, that he have not where with all to fede the poor,
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yet at lest wise, lette him prepare him a bedde in some corner of hys house.
yet At lest wise, let him prepare him a Bed in Some corner of his house.
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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,
O my deer brothers, what shall we say to these things, or what excuse shall we make, that have great & wide houses? and yet scarcely vouchsafe At any time to receive the poor pilgrim, being ignorant,
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yea not beleuyng that chryste (as he doth saye) is receaued in his pilgrimes, I was astraunger,
yea not believing that Christ (as he does say) is received in his Pilgrims, I was astraunger,
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and ye receaued me, and inasmuche as ye haue done it vnto one of the lest of these, ye haue done it vnto me.
and you received me, and inasmuch as you have done it unto one of the lest of these, you have done it unto me.
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It is tedious and laboriouse vnto vs, to receaue Christ in poore and neadye menne, into oure countreye,
It is tedious and laborious unto us, to receive christ in poor and needy men, into our country,
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but I feare me he will requite vs, & not receaue vs into his heauenly kingdom.
but I Fear me he will requite us, & not receive us into his heavenly Kingdom.
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We despise him here in thys world, I feare me he wil despise vs in heauē.
We despise him Here in this world, I Fear me he will despise us in heaven.
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As he hi self doth saye, I was a hungred, and ye gaue me no meate, I was a straunger,
As he him self does say, I was a hungered, and you gave me no meat, I was a stranger,
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and ye dyd not receaue me.
and you did not receive me.
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Inasmuche then as ye did it not to one of the leste of these, ye did it not to me.
Inasmuch then as you did it not to one of the lest of these, you did it not to me.
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But I beseche GOD mi good brethrē, that he may remoue from vs, the thynge that doth ensue and folowe: for afterwardes he sayeth:
But I beseech GOD mi good brothers, that he may remove from us, the thing that does ensue and follow: for afterwards he Saith:
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Gette ye from me ye wicked & dāned persons into ye eternall & euerlasting fire, ye whiche is prepared for satā & his angels.
Get you from me you wicked & damned Persons into you Eternal & everlasting fire, you which is prepared for satan & his Angels.
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Therfore my brethrē let vs not heare these things slightly, or wt our bodely ears only,
Therefore my brothers let us not hear these things slightly, or with our bodily ears only,
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but faithfully hearing it let vs so teache it with word & dede, that other men maye vnderstande it, & accomplysh the same.
but faithfully hearing it let us so teach it with word & deed, that other men may understand it, & accomplish the same.
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Our Lorde Christ Jesu grauntinge it, the whiche liueth and reigneth with the father and the holy gost. So be it.
Our Lord christ Jesu granting it, the which lives and Reigneth with the father and the holy ghost. So be it.
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¶ Of confession and penaunce. v. Ser.
¶ Of Confessi and penance. v. Ser.
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HOly scripture doth often times exhorte vs to flye to the remedye, and medecine of confessiō:
HOly scripture does often times exhort us to fly to the remedy, and medicine of Confessi:
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not that because that God hath anye nede of oure confession, vnto whome all that we thynke, speake,
not that Because that God hath any need of our Confessi, unto whom all that we think, speak,
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or do, is cleare and at hand:
or do, is clear and At hand:
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but because we can not be otherwise saued, except yt we being penitent, do penitentlye confesse, that we negligentlye haue cōmitted.
but Because we can not be otherwise saved, except that we being penitent, do penitently confess, that we negligently have committed.
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Sathan shal not accuse him agayne at domes daye, that doth heare of his sinfull dedes,
Sathan shall not accuse him again At domes day, that does hear of his sinful Deeds,
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and vngodly life, accuse him selfe:
and ungodly life, accuse him self:
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so that he be confest, and penitentlye doth leaue and forsake them, & renueth them not agayne.
so that he be confessed, and penitently does leave and forsake them, & Reneweth them not again.
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Confesse your sinnes (sayeth S. James) one to another, and praye one for another, yt ye may be saued.
Confess your Sins (Saith S. James) one to Another, and pray one for Another, that you may be saved.
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And the Apostle Paule sayeth, Confession with the mouth is to our saluation. And Salomon sayeth thus of the confession of sinnes:
And the Apostle Paul Saith, Confessi with the Mouth is to our salvation. And Solomon Saith thus of the Confessi of Sins:
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he that doth hyde and cloke his sinnes shall sorowe: but he that doth confesse his fautes, and forsaketh them, shal obtayne mercy.
he that does hide and cloak his Sins shall sorrow: but he that does confess his Faults, and Forsaketh them, shall obtain mercy.
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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:
It is a right good medicine of salvation, not to renew our old misdeeds, nor to refresh the skarres of our old wounds. For S. John Saith:
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yf we confesse oure synnes, God is faythful and iust to forgeue vs, and to clense vs from all iniquitie.
if we confess our Sins, God is faithful and just to forgive us, and to cleanse us from all iniquity.
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Dauid sayeth lykewise, I sayd that I wold confesse mine iniquitie and vnrightewesnesse agaynste my selfe,
David Saith likewise, I said that I would confess mine iniquity and vnrightewesnesse against my self,
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and thou didste remitte the wyckednesse of my sinne.
and thou didst remit the wickedness of my sin.
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Lette the sinner confesse hys sinnes whileste he lyueth, for hereafter is no fruyteful confession, nor no penaunce that shall profyte to saluation.
Let the sinner confess his Sins whilst he liveth, for hereafter is no fruyteful Confessi, nor no penance that shall profit to salvation.
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Se nowe is the time of healthe, nowe is the acceptable time, nowe is the tyme of remission, for those that are penitente.
See now is the time of health, now is the acceptable time, now is the time of remission, for those that Are penitent.
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For why? after death shall be the tyme of punysshemente for those that were negligente to confesse them of theyr iniquities.
For why? After death shall be the time of punishment for those that were negligent to confess them of their iniquities.
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All wycked and sinnefull personnes haue bitter penaunce in payne and tormente:
All wicked and sinful personnes have bitter penance in pain and tormente:
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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.
but yet it does profit them nothing unto remission, for their conscience does wring them to the increase and augmentation of the pain that they do suffer.
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They myghte by confession haue escaped the bitternes of theyr tormentes and payne, but they did not regarde it.
They might by Confessi have escaped the bitterness of their torments and pain, but they did not regard it.
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And therfore as they are out wardly troubled with fire, so they are inwardly vexed wt ye remorse of consciēce.
And Therefore as they Are out wardly troubled with fire, so they Are inwardly vexed with you remorse of conscience.
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How cā 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.
How can surgeon heal the wound, the which the patient is ashamed to show? God does desire our Confessi, that there by he might have a full and a perfect knowledge of our misdeeds.
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He that is ashamed to disclose and to confesse his sinnes, shall haue God both his iudge, and his punisher.
He that is ashamed to disclose and to confess his Sins, shall have God both his judge, and his punisher.
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A man shal do best to iudge him selfe in this worlde, leste that God here after iudge him to perpetual payne and tormēt.
A man shall do best to judge him self in this world, lest that God Here After judge him to perpetual pain and torment.
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Euery sinful man oughte to haue double sorowe in penaunce:
Every sinful man ought to have double sorrow in penance:
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firste, that throughe his negligēce he did no good, and agayne, that throughe a certayne boldnes he committed y• thing whiche was euil.
First, that through his negligence he did no good, and again, that through a certain boldness he committed y• thing which was evil.
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That he shuld not haue done he did, & yt he shuld haue done he did not.
That he should not have done he did, & that he should have done he did not.
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Confession doth iustitie, confession doth geue remission of sinne.
Confessi does iustitie, Confessi does give remission of sin.
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Al hope of forgeuenes doth rest in confession, confession is a worke of mercy, the verye health of those that be sicke,
All hope of forgiveness does rest in Confessi, Confessi is a work of mercy, the very health of those that be sick,
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and wyth penaunce our only helpe and comfort, whose laude & praise the Lord doth declare in the gospel, saying:
and with penance our only help and Comfort, whose laud & praise the Lord does declare in the gospel, saying:
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Do penannce, for why? the kingdom of god doth drawe nyghe. And S. John the baptiste doth saye:
Do penance, for why? the Kingdom of god does draw High. And S. John the baptist does say:
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Do ye worthy workes of penaunce.
Do you worthy works of penance.
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Worthye workes of penaunce are, to bewayle the sinnes that are past, and to renewe them no more.
Worthy works of penance Are, to bewail the Sins that Are past, and to renew them no more.
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As it is written, loke thou adde, nor heape not sinne to sinne. And our Lorde by the Prophete Esaias doth saye: Washe ye and be cleane.
As it is written, look thou add, nor heap not sin to sin. And our Lord by the Prophet Isaiah does say: Wash you and be clean.
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He is wasshed & cleane, that doth bewayle yt is past, & approcheth no more vnto them.
He is washed & clean, that does bewail that is past, & Approaches no more unto them.
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He is wasshed & not cleane, that doth lamente his misdedes, and afterward renueth that he lamēted.
He is washed & not clean, that does lament his misdeeds, and afterwards Reneweth that he lamented.
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Of these menne S. Peter doth speake most terribly sayinge: A dogge returning to his vomite.
Of these men S. Peter does speak most terribly saying: A dog returning to his vomit.
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O my child (sayth holy scripture) hast thou cōmitted sinne? do no more so,
O my child (say holy scripture) hast thou committed sin? do not more so,
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but pray that the olde may be forgeuē thee.
but pray that the old may be forgiven thee.
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True penaunce is not iudged by the nūber of years, but by the bitternes and heauines of the minde.
True penance is not judged by the number of Years, but by the bitterness and heaviness of the mind.
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S. Peter by and by obtayned of God the forgeuenes of his sinnes, because he lamented most bitterlye that he had thryse denied him.
S. Peter by and by obtained of God the forgiveness of his Sins, Because he lamented most bitterly that he had thrice denied him.
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And notwithstanding a mans penaunce be but short, yet if it be done with y• inward bitternes of ye mind, God the righteous iudge, cōsidering the secretnes of mās hearte, will not despise it.
And notwithstanding a men penance be but short, yet if it be done with y• inward bitterness of the mind, God the righteous judge, considering the secretness of men heart, will not despise it.
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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 god does not So much require the Continuance of time, as he doth ponder the will and the sincere mind of him that Repenteth & doth penance.
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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,
For he that with all his heart & mind does trust in Christ, although he depart and die with much sin yet his faith shall live for ever,
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as GOD in his holye Gospell doeth saye, I am the resurrection and lyfe, whosoeuer beleueth on me,
as GOD in his holy Gospel doth say, I am the resurrection and life, whosoever Believeth on me,
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thoughe he were deade, yet shall he •yue, and whosoeuer lyueth and beleueth on me, shal neuer dye.
though he were dead, yet shall he •yue, and whosoever liveth and Believeth on me, shall never die.
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He doth speake of ye death of the soule, the which shal happen and chaunce vnto man, through the infirmities and fraylenes of synne.
He does speak of you death of the soul, the which shall happen and chance unto man, through the infirmities and fraylenes of sin.
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God of his nature is merciful, and ready to saue al those by mercye, the whiche he can not fynde to saue by iustice.
God of his nature is merciful, and ready to save all those by mercy, the which he can not find to save by Justice.
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He woulde that euerye man 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, & not dye.
He would that every man should be saved, and that no man should perish, saying by the Prophet that Whosoever a sinner doth convert him self, that he shall live, & not die.
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And not withstandynge we are all wicked synners, yet if we turne to penaunce, let vs not dowte,
And not withstanding we Are all wicked Sinners, yet if we turn to penance, let us not doubt,
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but that throughe the mercye of God, we shal obtayne the remission of all our iniquities & sinnes, The mercye of God doth helpe and succour those that in this world be penitēt & do penaunce.
but that through the mercy of God, we shall obtain the remission of all our iniquities & Sins, The mercy of God does help and succour those that in this world be penitent & do penance.
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For penaunce in the world that is to come, (where euery man shall geue an accoūtes of his owne workes) doth not preuayle.
For penance in the world that is to come, (where every man shall give an accounts of his own works) does not prevail.
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Penaunce must be done in thys worlde, for after our death is none amendement.
Penance must be done in this world, for After our death is none amendment.
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¶ Of auriculare confession. vi. Ser.
¶ Of auriculare Confessi. vi. Ser.
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MEn are wonte to saye moste dearlye beloued brethren, that God knoweth al thinges, and that with god there is nether time past,
MEn Are wont to say most dearly Beloved brothers, that God Knoweth all things, and that with god there is neither time passed,
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nor tyme to come, for he seyth al thin• and pondereth all thinge, a•• thinges are bare & open vnto god:
nor time to come, for he Saith all thin• and pondereth all thing, a•• things Are bore & open unto god:
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why will God the• (saye they) that we should cōfesse 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,
why will God the• (say they) that we should confess our Sins to man? we•• it not better not to manifest and disclose such evil Deeds then to open them abroad ▪ for who is he that would gladly say, I have trespassed above all other ▪ And if I shul• show all thing unto man I should be esteemed the wors• of all other,
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& many through• mine example wold do much euil.
& many through• mine Exampl would do much evil.
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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• selues,
Why should a man the• confess him self to any other? O thou man, dost thou no• know that we Are all Sinners? for if we say, that we be with out sin, we deceive our• selves,
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and the trueth is not in vs. We do all sinne, we are all borne in sinne, we are all drowned in synne,
and the truth is not in us We do all sin, we Are all born in sin, we Are all drowned in sin,
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yea & the chylde to, whyche is but one daye olde.
yea & the child to, which is but one day old.
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Wherfore then do we feare to be confessed? And yet we muste nedes be confessed vnto God,
Wherefore then do we Fear to be confessed? And yet we must needs be confessed unto God,
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for he is good and gratious, and hys mercy endureth for euer.
for he is good and gracious, and his mercy Endureth for ever.
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God wold that we should be confest, nor that neyther, because he knoweth not oure miseddes and fawtes,
God would that we should be confessed, nor that neither, Because he Knoweth not our miseddes and Faults,
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but because the deuill should heare and knowe, that we are confessed, and sorye for oure iniquities.
but Because the Devil should hear and know, that we Are confessed, and sorry for our iniquities.
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For after that we haue once wept, and be truelye confessed:
For After that we have once wept, and be truly confessed:
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he hathe not where withall, he maye anye more accuse vs. Marcke and see then good brethren, Sathan wold that we shoulde kepe scilence and holde oure peace.
he hath not where withal, he may any more accuse us Mark and see then good brothers, Sathan would that we should keep silence and hold our peace.
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And God woulde we should be confest, vnto whome shoulde we soneste obeye? Uerelye vnto God, the whiche doth euermore commaunde that good is.
And God would we should be confessed, unto whom should we soneste obey? Verily unto God, the which does evermore command that good is.
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Nor it is not sufficiente, ye we abstayne from euil, except we do sorowfully confesse the euil that we haue done.
Nor it is not sufficient, you we abstain from evil, except we do sorrowful confess the evil that we have done.
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Nor it is not ynoughe to be confest to God only, but in lyke maner we must confesse oure synnes and trespasses to mā,
Nor it is not enough to be confessed to God only, but in like manner we must confess our Sins and Trespasses to man,
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Therfore thou shalt not lynger to confesse thy selfe, and returne vnto GOD. Nor thou shalte not differ it from time to time.
Therefore thou shalt not lynger to confess thy self, and return unto GOD. Nor thou shalt not differ it from time to time.
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For why? the anger of God shal come sodēly and destroy thee.
For why? the anger of God shall come suddenly and destroy thee.
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O my brethren that haue slepte hyther to, awake and retourne vnto your Lorde GOD wyth all your heartes, wyth fastynge, wepynge, and waylyng.
O my brothers that have slept hither to, awake and return unto your Lord GOD with all your hearts, with fasting, weeping, and wailing.
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And inasmuch as he seyth within all your heartes, the Prophet doth teache vs, that the fontayne of penaunce is in the hearte,
And inasmuch as he Saith within all your hearts, the Prophet does teach us, that the fountain of penance is in the heart,
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and that wepynge is referde vnto the eye, sobbing vnto the mouth, and fastinge vnto the whole body.
and that weeping is referde unto the eye, sobbing unto the Mouth, and fasting unto the Whole body.
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O man linger not to returne agayne vnto the Lorde thy God, examen thy conscience.
O man linger not to return again unto the Lord thy God, examen thy conscience.
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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 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,
Look upon the secrets of thy heart, and Consider or ever thou go to Confessi, that thy heart hath sinned, desiring and coveting the thing that was naughts, thy eyes in beholding of vanities, thy Mouth by speaking the thing that was false, thy ears through hearing of lies, thy hands with smiting and committing of murder,
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if not in very dede yet peraduēture in will.
if not in very deed yet Peradventure in will.
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Who can excuse him selfe? our fete also are very quicke & spedye to euill.
Who can excuse him self? our feet also Are very quick & speedy to evil.
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Therfore as ye haue geuen your membres seruaūtes to vnclennes and iniquitie, from iniquitie to iniquitie,
Therefore as you have given your members Servants to uncleanness and iniquity, from iniquity to iniquity,
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euen so nowe geue your members seruauntes vnto righte wesnes, that ye may be sanctified.
even so now give your members Servants unto right wesnes, that you may be sanctified.
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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 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 First let the heart be penitent and sorrowful for all such ungodly things, as it hath At any time Thought upon or desired, let the eye weep, let the Mouth pray continuailye, let the ear hear the word of God, let the hands give and be doing of charitable and almose Deeds, receive the poor pilgrim, fede the sick and hungry,
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and cloth the naked, lette youre fete be goynge to the churche, & your knees labour to bowe downe vnto God,
and cloth the naked, let your feet be going to the Church, & your knees labour to bow down unto God,
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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 as there was no member, but that through sin hath displeased God, so let there be no member without sufferance of semblable and like pain,
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for God hathe geuen vs oure members to serue him withal and not to serue the worlde.
for God hath given us our members to serve him withal and not to serve the world.
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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 then to eternal, to theyr own substance, then to themselues.
But alas my brothers, the Citizens of heaven, and God's familiar Friends, Are made the Servants of the world, embrasyng & leaning a great deal more to earthly things then to Eternal, to their own substance, then to themselves.
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But good brethren, ye should not do so, for why? the time is at hande,
But good brothers, you should not do so, for why? the time is At hand,
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and it doeth threten vs. Ryse ye vp therfore that do eate the bread of heauines.
and it doth threaten us Rise you up Therefore that do eat the bred of heaviness.
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Let vs haste vs to the churche, and with sorowfull teares confesse oure synnes. But first this order must be takē and kept.
Let us haste us to the Church, and with sorrowful tears confess our Sins. But First this order must be taken and kept.
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We (or euer we go to cōfession) must think vpon our sinnes and trespasses,
We (or ever we go to Confessi) must think upon our Sins and Trespasses,
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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 in opening of them, so confess to god and to his minister the priest the manner & Circumstances of them, that we may depart from their feet not burdened, but exone rated & lightened.
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And good brethren, looke ye prolongue not the time, to confesse your sinnes, for he that doeth prolongue or procrastinate the time vnto the last day of lent,
And good brothers, look you prolongue not the time, to confess your Sins, for he that doth prolongue or procrastinate the time unto the last day of lent,
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or of his life to cōfesse his misdedes, he geueth good euidence, that he doth it not willynglye,
or of his life to confess his misdeeds, he Giveth good evidence, that he does it not willingly,
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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.
nor gratiouslye, nor with a pure heart, but against his will. Mark and Consider how such constrained and unwilling service does please either god or man.
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And therfore let vs not delaye frō daye to daye to confesse and to opē the secretes of oure heartes:
And Therefore let us not Delay from day to day to confess and to open the secrets of our hearts:
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for God hath promised forgeuenes to those that are penitent, and not to those that delaye theyr confession or penaunce vntil to morowe:
for God hath promised forgiveness to those that Are penitent, and not to those that Delay their Confessi or penance until to morrow:
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therfore let vs not prolonge nor delaye oure confession.
Therefore let us not prolong nor Delay our Confessi.
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But yet when thou man or womā goeste to confession, loke thou laughe not, nor that thou be gorgeouslye nor wel apparelled,
But yet when thou man or woman goest to Confessi, look thou laugh not, nor that thou be gorgeously nor well appareled,
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nor that thou beginne not to vtter and shewe fables, but that with al humilitye and tokens of repentaunce, ye do cōfesse your synnes one to another.
nor that thou begin not to utter and show fables, but that with all humility and tokens of Repentance, you do confess your Sins one to Another.
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And I praye thee not to feare to be confest.
And I pray thee not to Fear to be confessed.
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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.
But how shall I confess this and that? O thou man, as oft as thou dost feel and perceive that, doubt not but that it is the very temptation of the Devil, the which Desires so to enwrap & entangle thee, that thou, being already in sin, might do without any great temptation, that should please him.
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And therefore my brethren, feare ye not to confesse youre synnes, for I knowe that thynge lesse, the whyche I knowe by confession,
And Therefore my brothers, Fear you not to confess your Sins, for I know that thing less, the which I know by Confessi,
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then that, whiche I knowe not.
then that, which I know not.
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Why do ye then feare to confesse your sinnes? he is a wretched sinner as ye are,
Why do you then Fear to confess your Sins? he is a wretched sinner as you Are,
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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.
and perchance a more wretched sinner then you Are, that doth hear your Confessi. He is a man, he differeth nothing from you, he is but as you Are.
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Why dost thou then thou sinful man feare thee to confesse to a synner? Choose what ye wyll,
Why dost thou then thou sinful man Fear thee to confess to a sinner? Choose what you will,
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but yf ye lurke vnconfessed, ye shalbe condemned withoute confession.
but if you lurk unconfessed, you shall condemned without Confessi.
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GOD doeth require confession too acquite and delyuer him that is humble, and to condemne him eternallye, that is prowde.
GOD doth require Confessi too acquit and deliver him that is humble, and to condemn him eternally, that is proved.
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Be confeste my brethren and delaye it not, haste you to come to the holy haruest of confession,
Be confessed my brothers and Delay it not, haste you to come to the holy harvest of Confessi,
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for cōfession is the helth of the soule, the destroier 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.
for Confessi is the health of the soul, the destroyed of vice, the restorer of virtue, the victor and overcomer of Friends, the Fear of hell, the obstacke of satan, the coat and garment of Angels, the hope of the Church, the health, the guide, the Light, the esperaunce and hope of all faithful people.
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O wonderful and holy confessiō, thou dost close vp the mouth of hel, and openest heauen gates.
O wondered and holy Confessi, thou dost close up the Mouth of hell, and openest heaven gates.
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O confession, without thee, the iust man is estemed vnthankefull, and the synner shalbe reputed as deade.
O Confessi, without thee, the just man is esteemed unthankful, and the sinner shall reputed as dead.
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O the lyfe of all iuste men, the glorye of al sinners.
O the life of all just men, the glory of all Sinners.
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Thou art onely necessary for synners, and yet he that wilbe estemed iuste, muste oftentimes visite the.
Thou art only necessary for Sinners, and yet he that will esteemed just, must oftentimes visit thee.
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Finally ther shal nothing remayne in iudgement that was auoyded & disclosed by confession.
Finally there shall nothing remain in judgement that was avoided & disclosed by Confessi.
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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,
Clean and pure Confessi is so pondered and Wayde, and God doth Set so much and such store there by, that the thieves Confessi hanging upon the cross, was aswell accepted,
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as thoughe he had died for gods cause:
as though he had died for God's cause:
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beholde howe muche y• synners short confession dyd auauntage him? But we priestes (woulde to god we were good prieste ▪ shoulde so diligently,
behold how much y• Sinners short Confessi did advantage him? But we Priests (would to god we were good priest ▪ should so diligently,
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and with suche moderatiō watche to fasten ye word of feare, & of contrition in the heartes of synners, that we feare them not from confessiō,
and with such moderation watch to fasten you word of Fear, & of contrition in the hearts of Sinners, that we Fear them not from Confessi,
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and so to opē theyre heartes, that they nother shut vp, nor cloose theyr mouthes from the same.
and so to open their hearts, that they neither shut up, nor close their mouths from the same.
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Nor we should not absolue the penitent excepte we sawe and perceaued that he were confeste.
Nor we should not absolve the penitent except we saw and perceived that he were confessed.
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For the beliefe of the hearte iustifieth & the confession of the mouth maketh a manne safe.
For the belief of the heart Justifieth & the Confessi of the Mouth makes a man safe.
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And therefore he that hathe the worde of confession in hys mouth, and not in hys hearte is other crafty, or elles false.
And Therefore he that hath the word of Confessi in his Mouth, and not in his heart is other crafty, or Else false.
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And he that hathe it in hys hearte, and not in hys mouth is other prowde or fearefull.
And he that hath it in his heart, and not in his Mouth is other proved or fearful.
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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.
Therefore it behooves Priests to be such as do know what manner of medicine and how much thereof they should minister to every sick man.
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The Lorde whyche lyueth and reygneth for euer, beynge his ayde and comfort. Amen.
The Lord which liveth and Reigneth for ever, being his aid and Comfort. Amen.
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¶ Of Penaunce. Ser. vij.
¶ Of Penance. Ser. vij.
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I Praye you my dearelye beloued brethren, that if anye of you after ye course and frailenesse of man, be ouerthrowen through the subtile craftines of satā,
I Pray you my dearly Beloved brothers, that if any of you After you course and frailenesse of man, be overthrown through the subtle craftiness of satan,
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or inwrapped in deadlye synne, and hath (as sayeth the Apostle) destroyed in him self the temple of god.
or inwrapped in deadly sin, and hath (as Saith the Apostle) destroyed in him self the temple of god.
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I pray him that he despere not of the mercy of God, but that he arise vp quicklye from his iniquitie and sinne,
I pray him that he despere not of the mercy of God, but that he arise up quickly from his iniquity and sin,
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leste y• by the cōtinuaunce & custom therof, he drowne him selfe in hys owne ruine,
lest y• by the Continuance & custom thereof, he drown him self in his own ruin,
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for he shal not be odious nor abhominable vnto god, that hath done & committed sinne,
for he shall not be odious nor abominable unto god, that hath done & committed sin,
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but he that doth reste and continue in synne.
but he that does rest and continue in sin.
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And because no man shoulde mistrust the mercy of god, the Lorde by his prophete doeth comforte vs sayinge:
And Because no man should mistrust the mercy of god, the Lord by his Prophet doth Comfort us saying:
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I desire not the death of any synner, but that he should returne frō sinne and liue. And agayne:
I desire not the death of any sinner, but that he should return from sin and live. And again:
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Whensoeuer the wicked sinner, shal returne from his wickednes, yt shall not hynder nor hurte him. Whensoever the wicked sinner, shall return from his wickedness, that shall not hinder nor hurt him.
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But this hys greate mercy doth then profite vs, when we slacke not to returne vnto him,
But this his great mercy does then profit us, when we slack not to return unto him,
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nor ioyne nor accumulate synne vpon sinne.
nor join nor accumulate sin upon sin.
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Furthermore we maye knowe the woundes and fractures of ye body, by the woundes and fractures of the soule For if a mans legge,
Furthermore we may know the wounds and fractures of the body, by the wounds and fractures of the soul For if a men leg,
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or hande be once broken, it is wonte to be hardely brought and restored to hys olde vse agayne:
or hand be once broken, it is wont to be hardly brought and restored to his old use again:
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but yet if they breake twise or thryse:
but yet if they break twice or thrice:
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or oftener in one place, your charitie may easely vnderstande and perceaue, with what dolor and payne suche woundes and fractures are healed agayne:
or oftener in one place, your charity may Easily understand and perceive, with what dolour and pain such wounds and fractures Are healed again:
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and yet after longe payne & tormente, scarcely they can be restored and brought to theyr former and olde estate.
and yet After long pain & tormente, scarcely they can be restored and brought to their former and old estate.
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And lyke reason is thought to be in the fractures and wondes of the soule:
And like reason is Thought to be in the fractures and wondes of the soul:
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for if a man do commit sinne once or twyse, and without any dissimulation doth flye vnto the remedy of penaunce, he shal without any let,
for if a man do commit sin once or twice, and without any dissimulation does fly unto the remedy of penance, he shall without any let,
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and peraduentur without any shame recouer his helth againe.
and peraduentur without any shame recover his health again.
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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,
But if sin begin to be joined to sin, and that the wounds of the soul, through the cloaking and defending of iniquity do rather putrify, them by Confessi and penance do heal and amend, it is to be feared,
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leste the sayinge of the Apostle be verified in him. Dost thou not knowe, that ye kindnes of God doth lead the to repentaunce:
lest the saying of the Apostle be verified in him. Dost thou not know, that you kindness of God does led the to Repentance:
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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 thou After thine hard heart that can not Repent, dost hepe together the treasure of wrath against the day of vengeance and Revelation of the true judgement of GOD.
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But perchaunce some one man maye think, that he hath so greuouslye offended, that nowe he cā not merite to haue and to obtayne the mercy of God.
But perchance Some one man may think, that he hath so grievously offended, that now he can not merit to have and to obtain the mercy of God.
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But God forbid that anye sinner should thinke so.
But God forbid that any sinner should think so.
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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,
O thou man that dost Consider and Way the multitude of thy Sins, why in like manner dost thou not Consider the great power of the celestial Physician? And considering that God of his mere Goodness will have mercy upon us,
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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,
and that by his mighty power, he may be merciful unto us He doth close up the gate of his divine mercy against him self, that does believe that GOD will not,
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or that he can not be merciful vnto hym, or that mistrusteth him to be good & om nipotent.
or that he can not be merciful unto him, or that mistrusteth him to be good & om nipotent.
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And therfore let no man nother after a hundred, yet a thousand sinnes and crimes committed, despere of Gods mercy,
And Therefore let no man neither After a hundred, yet a thousand Sins and crimes committed, despere of God's mercy,
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but make al the haste he can, that God withoute any stoppe or let maye be merciful vnto him,
but make all the haste he can, that God without any stop or let may be merciful unto him,
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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 kynge and a Prophete was so preuented, that he committed not only adultery,
lest that he perchance do so accustom him self to sin, that though he would, he can not be Delivered from the snares & crafty Deceits of the Devil David (the which was both by the aid and gift of God) a King and a Prophet was so prevented, that he committed not only adultery,
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but also murder, and yet he reserued not him selfe, nor protracted nor taried not to do penaunce in his olde age,
but also murder, and yet he reserved not him self, nor protracted nor tarried not to do penance in his old age,
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but by and by, lyinge in a shurte of heare, and ouersprinckled wt asshes, did sorowfull & greate penaunce,
but by and by, lying in a shirt of hear, and ouersprinckled with Ashes, did sorrowful & great penance,
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and fulfylled that he sayde in his Psalmes: I wyll wasshe and water my couche euerye night with my teares. And agayne:
and fulfilled that he said in his Psalms: I will wash and water my couch every night with my tears. And again:
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I dyd eate ashes as breade, and watered my drinck with teares.
I did eat Ashes as bread, and watered my drink with tears.
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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,
And Because that with mortiferous vncarefulnes, he did not Delay to do fruitful penance, he immediately so stirred up and revoked the mercy of God, that alonely he lost not his Kingdom,
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but also deserued to receaue and to haue ye gift of the holy cōforter.
but also deserved to receive and to have you gift of the holy comforter.
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But peraduenture there be yet yt wil say, I am occupied in warfare, or I haue a wyfe,
But Peradventure there be yet that will say, I am occupied in warfare, or I have a wife,
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howe can I then do penaunce? As thoughe that I (when I counsel you to do penannce) wolde say, that ye shoulde rather go about to plucke oute the heares of your heades,
how can I then do penance? As though that I (when I counsel you to do penance) would say, that you should rather go about to pluck out the hears of your Heads,
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then that ye should leaue youre synnes & wretchednes: or vnthrede youre gownes, then to refuse your euyll conuersation & maners.
then that you should leave your Sins & wretchedness: or vnthrede your gowns, then to refuse your evil Conversation & manners.
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But let him whiche goeth about by such dissimulation more to deceaue, then to excuse hym selfe, take hede,
But let him which Goes about by such dissimulation more to deceive, then to excuse him self, take heed,
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& 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.
& mark, that neither the honour of his Kingdom, nor yet the dignity of his apparel, could refrain or let King David from doing of penance.
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Also the sacrilegius king Achab (of whome Scripture sayeth, that there was neuer none suche solde to do euill agaynste God) after y• Jezabel his wife ha• depraued him,
Also the sacrilegius King Ahab (of whom Scripture Saith, that there was never none such sold to do evil against God) After y• Jezebel his wife ha• depraved him,
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& had made him abhominable in the sight of God:
& had made him abominable in the sighed of God:
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Naboth being stoned to death, because he wold not yelde vp his vine yard, yet after yt the Prophet Heli had spoken vnto him, he put on a shyrt of heare,
Naboth being stoned to death, Because he would not yield up his vine yard, yet After that the Prophet Heli had spoken unto him, he put on a Shyrt of hear,
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and bowed downe his heade vnto god, & did penaunce.
and bowed down his head unto god, & did penance.
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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.
Whereupon God said unto Heli, haste thou not seen, how y• Ahab hath humiliated him self unto me? Forasmuch as he (Says the lord) hath buxomed and bowde him self unto me for my sake, I will not (as long as he shall live) Punish nor trouble the people.
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Now consider good brethren, that although this Achab was sacrilegius & naughtes, yet he prolonged not the time to do penaunce,
Now Consider good brothers, that although this Ahab was sacrilegius & naughtes, yet he prolonged not the time to do penance,
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but incontinently offerde vnto GOD the sacrifice of an hūble and of a contrite heart.
but incontinently offerde unto GOD the sacrifice of an humble and of a contrite heart.
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And if afterwardes he hadde continued in his humylitye, the mercye of GOD had neuer forsaken him.
And if afterwards he had continued in his humylitye, the mercy of GOD had never forsaken him.
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Also kyng Manasses was so wicked.
Also King Manasses was so wicked.
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(as it is wrytten of him) that he replenished the whole citie of Hierusalem with al iniquitie. (as it is written of him) that he replenished the Whole City of Jerusalem with all iniquity.
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yet after yt 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.
yet After that he was taken & put in prison, he through great penance and much humility, did so obtain the grace and favour of god, that he merited to be numbered & accepted among the Friends & good lovers of god.
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And after yt the sinneful Magdalene (the whiche washed Christes fete with her teares,
And After that the sinful Magdalene (the which washed Christ's feet with her tears,
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& wypte them with her heare) knewe that the heauenlye Phisition was come, she went into Symons house vndesired:
& wypte them with her hear) knew that the heavenly physician was come, she went into Symons house undesired:
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& she that before was bold, prompt & shameles vnto all vnthriftines, was nowe more bolde to be saued,
& she that before was bold, prompt & shameless unto all unthriftiness, was now more bold to be saved,
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and therfore she deserued to heare, that all her synnes were forgeuen her.
and Therefore she deserved to hear, that all her Sins were forgiven her.
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Nor this woman prolonged not to do penaunce, but whylest she might synne, she did so leaue of to sinne, that no necessitie,
Nor this woman prolonged not to do penance, but whilst she might sin, she did so leave of to sin, that no necessity,
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but her owne voluntary will withdrue her from her misliuyng.
but her own voluntary will withdrue her from her misliving.
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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.
We might find many more in holy scripture, the which through doing of penance After their infinite & innumerable crimes provoked and caused god to be merciful and gracious Lord unto them, the which did not only return to their First estate and condition, but to a much better.
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But forasmuche as it 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,
But forasmuch as it were a very long thing to speak of all, these fowre which we have recited and spoken of, Are sufficient to know, that the lord (the which forgave David After so great a sin,
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and the sacrilegius kinge Achab, and that after so innumerable iniquities reputed penitent Manasses to be hys frende,
and the sacrilegius King Ahab, and that After so innumerable iniquities reputed penitent Manasses to be his friend,
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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,
and forgave the sinful Magdalene (which did wash his feet with her tears, and did wipe them with her hear) all her Sins) is ready not only to forgive us our misdeeds and Trespasses,
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yf we returne vnto him, but also to geue vs eternall beatitude, & rest euerlasting.
if we return unto him, but also to give us Eternal beatitude, & rest everlasting.
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Therfore my good brethren, lette vs (thynkyng vpon those thynges) laboure wyth Gods helpe as much as we may possible, that no deadly sinne crepe in amōg vs,
Therefore my good brothers, let us (thinking upon those things) labour with God's help as much as we may possible, that no deadly sin creep in among us,
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but yf so be there be anye, yt throughe ye 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,
but if so be there be any, that through you deceitfulness of the Devil Are overthrown or cast into this evil, let him or ever any such crimes by a continual custom, do increase, seek for remedy,
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and laboure with greate sorowefulnes of heart, to be reconciled, and to winne the fauour of almighty God agayne.
and labour with great sorowefulnes of heart, to be reconciled, and to win the favour of almighty God again.
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Nor let him not be ashamed to do penaunce, yt was not ashamed to sinne, but stryue incontinently thorough godlye operation to amende hym selfe, that he may be knowen,
Nor let him not be ashamed to do penance, that was not ashamed to sin, but strive incontinently through godly operation to amend him self, that he may be known,
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and accepted of the father amonge his chyldren, leste that he exclude hym from the eternall blesse and eiecte hym from the heauenly banket,
and accepted of the father among his children, lest that he exclude him from the Eternal bless and eiecte him from the heavenly banquet,
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and bound both hande and foote, caste him into the exterioure darkenesse, where is waylyng and gnasshyng of teeth:
and bound both hand and foot, cast him into the exterioure darkness, where is wailing and gnashing of teeth:
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and that he reuoked, and throughe the medecines of penaunce, humilitie, and compunction, restored to hys olde estate and helthe agayne,
and that he revoked, and through the medicines of penance, humility, and compunction, restored to his old estate and health again,
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and adourned wyth the peryls of good workes, maye meryte to heare these wordes.
and adjourned with the perils of good works, may merit to hear these words.
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O my good and faythfull seruant, enter and come into the ioye of thy lord Amen.
O my good and faithful servant, enter and come into the joy of thy lord Amen.
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¶ Of almose dedes, Ser. viii. I My most dearly beloued brethren haue monished you and presumed too geue you counfell to do and to geue almose.
¶ Of almose Deeds, Ser. viii. I My most dearly Beloved brothers have monished you and presumed too give you counfell to do and to give almose.
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And althoughe my admoniti on hath (God wyllyng) profyted manye a one, yet I feare me,
And although my admoniti on hath (God willing) profited many a one, yet I Fear me,
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leste there be, that do lesse then they may, or els nothing at all.
lest there be, that do less then they may, or Else nothing At all.
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But some wyll saye vnto me, I am a poore man, and not able to do any almose dedes.
But Some will say unto me, I am a poor man, and not able to do any almose Deeds.
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But because yt no poore man shoulde excuse hym selfe from doinge of almose dedes, our Sauiour hathe promised to rewarde vs for a cuppe of could water.
But Because that no poor man should excuse him self from doing of almose Deeds, our Saviour hath promised to reward us for a cup of could water.
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Seyst thou thē, that thou arte poore? Yf thou haue in substaunce no more then wil reasonably find thee,
Sayest thou them, that thou art poor? If thou have in substance not more then will reasonably find thee,
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then thy only good wyll is sufficiente.
then thy only good will is sufficient.
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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,
But I pray the exactly to examine thy conscience, whither that At times Peradventure thou haste not lost through super fluous drin King, that thou Mightest have given in almose,
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or lest that in earthe thou haste consumed through gluttony, yt thou shuldest with almose and charitable dedes haue layde and treasured up in heauen:
or lest that in earth thou haste consumed through gluttony, that thou Shouldst with almose and charitable Deeds have laid and treasured up in heaven:
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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.
or lest by preparing of delicate welfare, and buying of superfluous array and apparel, thou hast not now the thing that thou Shouldst have to give vn to the poor for the salvation and redemption of thy soul.
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And notwythstandynge our galaunte and pretious araye is wonte to be consumed and mothe eaten, yet the neadye can not obtayne nor gette the thynge that is moost vileste.
And notwithstanding our galaunte and precious array is wont to be consumed and moth eaten, yet the needy can not obtain nor get the thing that is most Vilest.
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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,
If all these impediments them, do not aggravate nor burden our Souls, or if we have the thing, which only Suffices us and ours, we shall not then appear to be in fault and guilty,
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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,
although we give nothing to the poor, but if luxuriousness and super fluitye (as I have said) do devour and consume, that charity and mercy might have treasured up in heaven, let us then while time is, amend oureselues,
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and studye to recompence, and with all oure myght to fulfyll that we haue not done,
and study to recompense, and with all our might to fulfil that we have not done,
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or perchaunce that we haue done, but farre other wyse and lesse then we shuld haue done.
or perchance that we have done, but Far other wise and less then we should have done.
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And therfore help thy selfe (O thou christen mā) that doeste reade and heare these thynges, with Daniels most holy counsell.
And Therefore help thy self (Oh thou christian man) that dost read and hear these things, with Daniel's most holy counsel.
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Accept my counsel (sayth he) and redeme thy soule with almose and charitable dedes.
Accept my counsel (say he) and Redeem thy soul with almose and charitable Deeds.
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The whyche counsell, yf thou wylte not listen to and heare, thou shalte call vpon God, but in vayne.
The which counsel, if thou wilt not listen to and hear, thou shalt call upon God, but in vain.
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O thou soule that doste inhabite and dwell wythin these carnal & fraile walles, watche praye, aske, seke, and knocke.
O thou soul that dost inhabit and dwell within these carnal & frail walls, watch pray, ask, seek, and knock.
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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.
I say watch asking, pray see King, and knock working. The Lord shall answer thee, that dost watch and ask, saying, behold Here I am.
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If thou wylte pearce and go thorowe the fire, thy Lord God is with thee, & the flame shall not burne the.
If thou wilt pierce and go thorough the fire, thy Lord God is with thee, & the flame shall not burn thee.
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For why? as water doth quenche fire, euē so doth almose dede quenche synne.
For why? as water does quench fire, even so does almose deed quench sin.
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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.
Therefore if thou wilt open thy hand to the poor, Christ shall open his gates unto thee, that as a possessioner of heaven thou Mayest enter & come in.
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And yf thou thynke that the ende of the world be longe a commynge, loke onlye vpon thyne owne ende,
And if thou think that the end of the world be long a coming, look only upon thine own end,
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and beholde howe the worlde by a lytell and a lytle doth consume and vanysh.
and behold how the world by a little and a little does consume and vanish.
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Al thynges whyche were good, are gone and taken awaye, & such euyll as neuer was, doth approche.
All things which were good, Are gone and taken away, & such evil as never was, does approach.
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The thing that the worde of God dyd pronosticate, is dayly accomplyshed & fulfilled, and yet that notwith standynge, man doth nother chaunge nor amende.
The thing that the word of God did prognosticate, is daily accomplished & fulfilled, and yet that notwith standing, man does neither change nor amend.
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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.
Therefore take counsel whilst that thou hast thy redemption in thine own hand, give and distribute unto thy self that is thine, whyleste it is thine.
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For the thynge that thou doest possesse and holde is but frayle and bryttle, and other mens that thou doeste loke for.
For the thing that thou dost possess and hold is but frail and bryttle, and other men's that thou dost look for.
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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.
Consider what manner of price the Lord paid for thee, he shed his precious blood for thee, he loved thee entirely, that so dearly bought thee.
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O good brother auoyde and flye the example of the riche man, whose dogges the poore man Lazarus did feede and nurish with his woundes,
O good brother avoid and fly the Exampl of the rich man, whose Dogs the poor man Lazarus did feed and nourish with his wounds,
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and yet they gaue him not so much, as the crummes which fel from the riche mās table:
and yet they gave him not so much, as the crumbs which fell from the rich men table:
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but this thing not long after was cleane altered for the pore bought his saluation with pouertie,
but this thing not long After was clean altered for the poor bought his salvation with poverty,
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& the riche man his payne and tormente with y• aboundance of riches.
& the rich man his pain and tormente with y• abundance of riches.
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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,
The poor man was exalted up with Angels into Abrahams bosom, and the rich man thrust down into the profound depenesse of hell, from whence he saw the poor man,
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yea the poore manne the ryche man, he that denied a crome of breade, desired a droppe of water.
yea the poor man the rich man, he that denied a crome of bread, desired a drop of water.
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Lette them therefore that be ryche and aboundaunte (the whyche wyll not helpe nor redeme them selues with their owne goods and substaunce) think vpon these thynges,
Let them Therefore that be rich and aboundaunte (the which will not help nor Redeem them selves with their own goods and substance) think upon these things,
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lest they suffer and come to lyke punishmente. He was ryche that we do speake of, & likewyse there be rich men here,
lest they suffer and come to like punishment. He was rich that we do speak of, & likewise there be rich men Here,
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vnto whom we do speake, they are all after a name, but lette them beware, that they be not of one condition,
unto whom we do speak, they Are all After a name, but let them beware, that they be not of one condition,
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but these thynges were chaunged betwene the ryche man, clothed in purple, and the poore man full of byles and botches.
but these things were changed between the rich man, clothed in purple, and the poor man full of biles and botches.
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For the riche man lost that he hadde, & pore Lazarus began to be that he was not.
For the rich man lost that he had, & poor Lazarus began to be that he was not.
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Tht ryche man lefte in thys world his warehouses and shoppes full of goodes and great substaunce,
That rich man left in this world his warehouses and shops full of goods and great substance,
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and in hell, he desired but a droppe of water, and coulde not obtayne it.
and in hell, he desired but a drop of water, and could not obtain it.
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Take heed good brethren, the whole body of the ryche man is troubled with the flames and fire of hell,
Take heed good brothers, the Whole body of the rich man is troubled with the flames and fire of hell,
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& yet his tonge, (because wyth prowde wordes he despised the poore man) is most vehemently tormēted.
& yet his tongue, (Because with proved words he despised the poor man) is most vehemently tormented.
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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:
The tonge which would not counsel him to give the poor man his almose, is most grievously burnt and punished with the fire and flames of hell. He cried out and said:
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Father Abraham, sende Lazarus that he maye dyppe hys fynger in water, and cole my tounge.
Father Abraham, send Lazarus that he may dyppe his finger in water, and coal my tongue.
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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 geuen it.
O thou rich man, with what audacity & boldness Darest thou require a drop of water, that Wouldst proffer a crome of bred? Thou Shouldst now even of right have demanded and asked it, if thou Hadst given it.
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O these worldly goodes, the whiche in hell are greuous & euill. To this riche mans seruice came fire and torment.
O these worldly goods, the which in hell Are grievous & evil. To this rich men service Come fire and torment.
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He doth suffer the cruel and harde tormentes of hell. He is wronge, and crieth out, and sayth:
He does suffer the cruel and harden torments of hell. He is wrong, and cries out, and say:
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O most pure and ryghteous iudge, other let my paines be recompensed, accordynge to myne iniquities,
Oh most pure and righteous judge, other let my pains be recompensed, according to mine iniquities,
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or els lette me receaue condigne punyshmente and payne for the tyme, that I was in welthe,
or Else let me receive condign punishment and pain for the time, that I was in wealth,
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or double payne, or foure times more payne. Why doest thou commaunde me to be kepte these many.
or double pain, or foure times more pain. Why dost thou command me to be kept these many.
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M. yeares in this flamyng fire? I am so bound wt the bowndes of my sinnes, yt I can not escape.
M. Years in this flaming fire? I am so bound with the bounds of my Sins, that I can not escape.
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I am euery momente of an houre, paynefullye tormented and punished.
I am every moment of an hour, painfully tormented and punished.
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The fier doth cruellye vexe me, nor it doth not spare me, it both tormenteth me, and reserueth me.
The fire does cruelly vex me, nor it does not spare me, it both torments me, and reserveth me.
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To these lamentable and dolorous complayntes, he myghte thus without boubt haue aunswered hym:
To these lamentable and dolorous complaints, he might thus without boubt have answered him:
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What shall I do vnto thee? Thou dyddest no almose dedes, the which might haue quinched the tormentes & paines, that thou doest nowe abyde and suffre for thy synnes and iniquities.
What shall I do unto thee? Thou didst not almose Deeds, the which might have quinched the torments & pains, that thou dost now abide and suffer for thy Sins and iniquities.
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Scripture did call vpon the, but thou wouldest not hear. The prophets hold not their peace.
Scripture did call upon thee, but thou Wouldst not hear. The Prophets hold not their peace.
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The apostles preached The gospel gaue out his soūd The tormentes and paynes prepared for the synneful were declared vnto thee.
The Apostles preached The gospel gave out his found The torments and pains prepared for the synneful were declared unto thee.
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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.
And the reward of the righteous was promised thee, but thou trusting and having affiance in these world lie goods and possessions, didst reject and contemn God's Precepts and statutes as trifling and vain fables.
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Let the poore praye for the, and whatsoeuer thou doeste aske, I do graunte it thee.
Let the poor pray for thee, and whatsoever thou dost ask, I do grant it thee.
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But yet I do handle & vse thee but iustlye: for there shalbe iudgemente merciles to him, that sheweth no mercy.
But yet I do handle & use thee but justly: for there shall judgement merciless to him, that shows no mercy.
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My iustice can geue thee nothing els, but that thy workes do deserue and merite.
My Justice can give thee nothing Else, but that thy works do deserve and merit.
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And therefore thou, beynge nowe deade, and in another mans powre and dominion, doeste call vpon me but in vayne.
And Therefore thou, being now dead, and in Another men pour and dominion, dost call upon me but in vain.
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For when thou mightest and diddest see me in the poore, then thou wast blynde and wouldest not see me.
For when thou Mightest and didst see me in the poor, then thou wast blind and Wouldst not see me.
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O my brethren made by ye hand of God, & boughte as I was full dearely, herken vnto the Lordes counsell.
O my brothers made by you hand of God, & bought as I was full dearly, harken unto the lords counsel.
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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.
Obey and fulfil the desire of your bishop, that with him you may take and receive your inheritance in your Father's Kingdom, Of a bond man thou art made a friend.
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Despyse that thou art borne, and do vnto Christe, as he doth vnto thee.
Despise that thou art born, and do unto Christ, as he does unto thee.
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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 patrimony, God dothe offer vs heauen, he sayeth thus:
Why should he not take part of thy substance that hath prepared for thee rewards everlasting? Why should he not have the tenth of thy goods, that hath given the all? for this earthly patrimony, God doth offer us heaven, he Saith thus:
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Come ye blessed children, and inherite the kingdome, for I was an hungred, and ye gaue me meate.
Come you blessed children, and inherit the Kingdom, for I was an hungered, and you gave me meat.
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Then may ye saye luckely, (if so be ye were large and faythfull in doing of your almose) when sawe we the an hungred,
Then may you say luckily, (if so be you were large and faithful in doing of your almose) when saw we the nias hungered,
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and did fede thee? what a thyng is this my brethren. The true and faythful detter confesseth his dette, and the creditours excuse it.
and did fede thee? what a thing is this my brothers. The true and faithful debtor Confesses his debt, and the creditors excuse it.
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Then shall your sather, your LORDE, and your frende, with whome ye haue made a celestiall conuention and bargene, aunswere you thus.
Then shall your sather, your LORD, and your friend, with whom you have made a celestial convention and bargene, answer you thus.
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In asmuch as ye haue done it vn to one of these least of my brethren, ye haue done it to me.
In as as you have done it un to one of these least of my brothers, you have done it to me.
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I shall therfore geue you celestiall and eternal rewardes and a kingedome vpon my ryght hande.
I shall Therefore give you celestial and Eternal rewards and a Kingdom upon my right hand.
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Nor that, because ye haue not trespassed, but because ye haue redemed and raunsomed your sinnes, with almose and charitable dedes.
Nor that, Because you have not trespassed, but Because you have redeemed and ransomed your Sins, with almose and charitable Deeds.
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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:
I pray you good brothers to Remember these things, and that it may so profit the poor and needy, that I for my gentle admonition may obtain forgiveness before the seat of the Eternal judge:
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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.
and you for your liberal contribulation and almose de des, Eternal glory, our Saui our jesus christ, granting the same, to whom with the father and the holy ghost be honour for ever and ever. Amen.
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¶ Of the chastitie that oughte and shoulde be betwene man and wife. Ser. ix. WHEN soeuer my welbeloued brethren we do commend chastitye as it ought and is expedient it shuld be commended:
¶ Of the chastity that ought and should be between man and wife. Ser. ix. WHEN soever my well-beloved brothers we do commend chastity as it ought and is expedient it should be commended:
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younge men and suche as are in the floure of their age do say thus. We are younge men, we can not lyue chaste.
young men and such as Are in the flower of their age do say thus. We Are young men, we can not live chaste.
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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,
To whom we may and ought to give this answer, that they can not live chaste and undefiled, be cause they eat more then is expedient,
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and drynke more wyne then neadeth, nor wyl not flye nor exchue the familiaritye of women,
and drink more wine then needeth, nor will not fly nor Eschew the familiarity of women,
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nor yet feare, nor be ashamed to hont and to haue their suspect cōpanye: but let al suche lysten to the Apostle, sayinge: flye fornicacion. And this:
nor yet Fear, nor be ashamed to hont and to have their suspect company: but let all such listen to the Apostle, saying: fly fornication. And this:
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be not droncken with wyne, wherin is excesse. And Salomon sayeth: wyne and women do reproue and cause wise men to do amysse.
be not drunken with wine, wherein is excess. And Solomon Saith: wine and women do reprove and cause wise men to do amiss.
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Let those that saye that they can not kepe chastitie, aunswere me, whether they haue wyues or no:
Let those that say that they can not keep chastity, answer me, whither they have wives or no:
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yf they haue wyues, why do they not take hede to Gods sayinge in his Gospell, What soeuer ye wyll that men do vnto you, do lykewyse vnto them.
if they have wives, why do they not take heed to God's saying in his Gospel, What soever you will that men do unto you, do likewise unto them.
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And why do they not kepe their fidelitye and promise made vnto their wiues, the whiche they woulde,
And why do they not keep their Fidis and promise made unto their wives, the which they would,
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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,
yea and desire that their wives should keep with them? And sing that a man called uir, does take his name of this word, uirtus: and a woman called muliser, of this word mollities, that is, of softness and frailty,
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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.
why would man, that his wife should overcome this most cruel lechery, when that he him self At the First stroke & motion thereof doth yield and fallen.
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But here perchaunce all suche as be vnma ried shall saye vnto me, that they maye be well excused,
But Here perchance all such as be vnma ried shall say unto me, that they may be well excused,
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because they haue no wines to kepe promyse withall, and therfore they canne not lyue pure and chaste.
Because they have no wines to keep promise withal, and Therefore they can not live pure and chaste.
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To these that pretende thys false and wretched excuse, a manne may and ought to make this iuste aunswere:
To these that pretend this false and wretched excuse, a man may and ought to make this just answer:
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No manne oughte more to auoyde vnlawfull thynges, then they that do reiecte the thynges, whych are lawfull.
No man ought more to avoid unlawful things, then they that do reject the things, which Are lawful.
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Considerynge then, that it is lawfull for manne to take and to marye a wyfe,
Considering then, that it is lawful for man to take and to mary a wife,
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and that it is agaynste the aucthoritye of all Scrypture, nor neuer lawfull to committe adulterye:
and that it is against the Authority of all Scripture, nor never lawful to commit adultery:
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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.
why dost thou not then with Goddess favour marry a wife, the which is lawful, but dost presume with God's displeasure to do the thing, that is not lawful.
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Yet I wold fayne knowe, whether yt they, the which haue no wiues, nor were not ashamed,
Yet I would fain know, whither that they, the which have no wives, nor were not ashamed,
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nor in feare to cōmit adultry, or euer they were maryed, that they• spowses should be defyled or corrupted,
nor in Fear to commit adultery, or ever they were married, that they• spowses should be defiled or corrupted,
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or they were maried vnto thē? but seyng that there is no man y• with pacience could abyde or suffer yt,
or they were married unto them? but sing that there is no man y• with patience could abide or suffer that,
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why do not they thē kepe ye self promise with their wiues, y• which they do desir yt 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,
why do not they them keep you self promise with their wives, y• which they do desir that their wives should keep them? And why doth he desire to be married unto a Virgae that is none him self? Why does he desire to be coupled with her that is alive,
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when that he hym selfe, through adultery is deade in soule, for it is written, The soule that doth synne, shall dye.
when that he him self, through adultery is dead in soul, for it is written, The soul that does sin, shall die.
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And the Apostle sayeth full terriblye. God wyll iudge adulterers. And againe: Adulterers shal not possesse the kingdome of heauen.
And the Apostle Saith full terribly. God will judge Adulterers. And again: Adulterers shall not possess the Kingdom of heaven.
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But peraduenture there are that thynke it lawfull for men or euer they be maried to committe fornication, but not for wemen.
But Peradventure there Are that think it lawful for men or ever they be married to commit fornication, but not for women.
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Many there are, the whyche not fearynge God, do committe these crymes, most greuous and most worthy to be punisshed,
Many there Are, the which not fearing God, do commit these crimes, most grievous and most worthy to be punished,
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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.
Because they Are Common, and eustomablye used, and so little esteemed, that men now a days do not reckon them to be enorm and wicked Trespasses.
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But yet in the catholyke fayth, whatsoeuer is vnlawfull for women, is vtterlye vnlawful for men.
But yet in the catholic faith, whatsoever is unlawful for women, is utterly unlawful for men.
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For why? both men and women are redemed wyth one pryce, that is, with the precious bloude of Christe.
For why? both men and women Are redeemed with one price, that is, with the precious blood of Christ.
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They are called to one fayth, & are gathered together in one mistical 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,
They Are called to one faith, & Are gathered together in one mystical body of the Church, they receive the sacrament of baptise together, they come to gether unto the alter to receive the holy communion of the body and blood of christ,
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and the commaundementes are geuen equally vnto them both.
and the Commandments Are given equally unto them both.
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Seynge then that it is so, wyth what boldenes, or cō science do men beleue, yt they onely may do that thyng vnpunished, the which is nether lawful for man to do, nor yet for woman.
Sing then that it is so, with what bolden, or con science do men believe, that they only may do that thing unpunished, the which is neither lawful for man to do, nor yet for woman.
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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,
But I would that all such as presume to do such detestable things, should well and perfectly know, that if they do not forthwith amend them selves,
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and do the fruytefull workes of penaunce, but dye sodenly, that withoute doubte or remedy, they shall be troubled wyth perpetual fire.
and do the fruytefull works of penance, but die suddenly, that without doubt or remedy, they shall be troubled with perpetual fire.
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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.
But what a thing is this, for many there be, which Are not ashamed, or ever they be married too keep concubines, the which they forsake within few Years After, and be married.
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Firste they do muse and caste with themselues, howe that throughe deceytfulnesse and thefte, they maye come to ryches and vnlawful gayne,
First they do muse and cast with themselves, how that through deceitfulness and theft, they may come to riches and unlawful gain,
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& afterwardes agaynst all reason, they do marye wemen of more nobilitie and substance, thē they thēselues be.
& afterwards against all reason, they do mary women of more Nobilt and substance, them they themselves be.
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Mark with nowe many euyls they that not only vnluckedlye do desire to do seruice vnto letcherye,
Mark with now many evils they that not only vnluckedlye do desire to do service unto lechery,
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but also to couetousnes do intangle thē selues wtal.
but also to covetousness do entangle them selves wtal.
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Therfore I do cōtest & deSTARTPAGEIMAGE57 here before God and his aungels, yt he hath alwayes forboden these crimes,
Therefore I do contest & deSTARTPAGEIMAGE57 Here before God and his Angels, that he hath always forboden these crimes,
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and that they neuer pleased hym.
and that they never pleased him.
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For sence ye time of Christes law, it was neuer lawfull for man to kepe a concubine, nor neuer shalbe.
For sense you time of Christ's law, it was never lawful for man to keep a concubine, nor never shall.
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But yet there be that do it by the law of man, but not by Gods lawe,
But yet there be that doe it by the law of man, but not by God's law,
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nor yet by iustice commaunding, but by the only pleasure of ye body rulynge them.
nor yet by Justice commanding, but by the only pleasure of you body ruling them.
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When the Apostle sayeth to those that be maried, that the time which remaineth is but short and that they whiche haue wyues, should be asthoughe they had none.
When the Apostle Saith to those that be married, that the time which remains is but short and that they which have wives, should be asthoughe they had none.
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And agayne, wythdrawe your selfes for a while, that ye may geue your selues to prayer.
And again, withdraw your selves for a while, that you may give your selves to prayer.
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Howe doth he suffer men to haue concubines 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,
Howe does he suffer men to have concubines that does command them to keep chastity that Are married? And Therefore I again and again do say unto you, that he, the which before he be lawfully married does presume to keep a concubine, does greatly sin and trespass,
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and more greater synne then he, whiche committeth adultery, for the adulterer doth it secretly, and feareth, and is ashamed to do it openly:
and more greater sin then he, which Committeth adultery, for the adulterer does it secretly, and fears, and is ashamed to do it openly:
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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 he that Keepeth a concubine openly, doth think that without shame he may do in the presence of all the world, such an execrable thing most lawfully.
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But they peraduēture whiche are not defyled nor bespotted with thys synne, do saye, why be not they that cōmitte and do suche enormities remoued then frō Gods boorde:
But they Peradventure which Are not defiled nor bespotted with this sin, do say, why be not they that commit and do such enormities removed then from God's board:
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Priestes verely punyshe not suche enorme and great crymes, because that many men do vse them:
Priests verily Punish not such enorm and great crimes, Because that many men do use them:
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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 if a few in number would presume to do such evil, they might and ought not only to be removed from God's board,
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but also frō the speche and familiaritie of al christen people, as sayeth the Apostle: Wyth suche a man thou shalt nother eate nor drynke.
but also from the speech and familiarity of all christian people, as Saith the Apostle: With such a man thou shalt neither eat nor drink.
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But yet (as I haue sayd) the multitude of misdoers doth let ye prieste to punyshe them:
But yet (as I have said) the multitude of misdoers does let you priest to Punish them:
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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 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.
although good Priests do what they may or can, & with continual and perfect charity do both syghe and pray, that At the left ways, they might by their admonitions and Prayers provoke and induce them to penance, the which (Because of the infinite multitude of them) they could neither correct nor Punish.
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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,
And Therefore I pray you again and again, yea and likewise I desire you, that as he which would be married, doth covet and desire to find his spouse a Virgae,
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so in like maner, let him (vntil he be maried) kepe his virginitye,
so in like manner, let him (until he be married) keep his virginity,
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for yf he do not, he shal not accepte nor receaue the benediction with hys spouse.
for if he do not, he shall not accept nor receive the benediction with his spouse.
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And so the scripture shalbe fulfylled in hym, whiche sayeth, he would haue no benediction, & it shalbe farre from hym.
And so the scripture shall fulfilled in him, which Saith, he would have no benediction, & it shall Far from him.
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Nowe then yf penaunce do not helpe, what shall become of thys manne? Or what shalbe hys iudgement in tyme to come, that in thys worlde was not worthy to receaue the benediction,
Now then if penance do not help, what shall become of this man? Or what shall his judgement in time to come, that in this world was not worthy to receive the benediction,
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and to be blessed wyth his spouse? And note this my brethren, yf they whych haue no wyues, throughe kepyng of concubines,
and to be blessed with his spouse? And note this my brothers, if they which have no wives, through keeping of concubines,
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or medling with other mens wyues be in so greate daunger, what shall they mooste vnfortunates thynke of them selues, that perchaunce haue wiues,
or meddling with other men's wives be in so great danger, what shall they most unfortunates think of them selves, that perchance have wives,
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and yet committe adultery, and through a certayne madnes do despere of the iudgement of GOD,
and yet commit adultery, and through a certain madness do despere of the judgement of GOD,
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nor feare not the paynes of hell, nor desire not the eternall reward.
nor Fear not the pains of hell, nor desire not the Eternal reward.
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Uerely yf they were in true and perfect fayth, they would beleue in God, and feare the iudgement that is to come.
Verily if they were in true and perfect faith, they would believe in God, and Fear the judgement that is to come.
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And this may wel be proued, that all suche do beleue and truste more in man, then they do in God:
And this may well be proved, that all such do believe and trust more in man, then they do in God:
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for where they do see & perceaue that men be, there they do feare to committe adultery,
for where they do see & perceive that men be, there they do Fear to commit adultery,
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but to do it secretlye (where God doth see it) they feare not.
but to do it secretly (where God does see it) they Fear not.
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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:
But if they had never so little a spark of true faith, as they suffer not their Servants to trespass in their own sight and presence:
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so woulde they not presume to do and committe adulterye in the presence and syght of the Lorde their God.
so would they not presume to do and commit adultery in the presence and sight of the Lord their God.
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But of these speaketh the holy goost by the Prophet, The vnwise man sayde in hys hearte and mynde, there is no God.
But of these speaks the holy ghost by the Prophet, The unwise man said in his heart and mind, there is no God.
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For thys is wythout peraduenture, that he beleueth not, ye 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.
For this is without Peradventure, that he Believeth not, you there is a God, which secret lie doth those things in God's sight and presence, the which he fears to do in the presence and sighed of man.
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But ye wretche knoweth not that the face and anger of God is vpon al those that do euyll, to destroye them for euermore.
But you wretch Knoweth not that the face and anger of God is upon all those that doe evil, to destroy them for evermore.
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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 perchance Some do say thus, how can I, that through my great business, or by the Kings Commandment am absent from my wife so many months or Years keep chasti tie? Unto this I may give this answer, that he return home unto his wife.
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But when I aunswere the merchaunt so, he sayeth, that yf he leaue of the feate of merchaundise, he shall not be able to lyue.
But when I answer the merchant so, he Saith, that if he leave of the feat of merchandise, he shall not be able to live.
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The man of warre doth saye, yf I departe from the hooste, the kynges maiestie wyll be discontente wyth me.
The man of war does say, if I depart from the host, the Kings majesty will be discontent with me.
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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:
But unto these a man may say, that if he Fear the King and upon that occasion returneth not home to his own wife, he ought so to Fear God, that he teach nor company with none other men:
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for as the kynge maye put hym to death that returneth home from the hoost to hys wyfe, without licence,
for as the King may put him to death that returns home from the host to his wife, without licence,
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so maye God punyshe hym perpetuallye, that beynge farre from hys wyfe, committeth adulterye.
so may God Punish him perpetually, that being Far from his wife, Committeth adultery.
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I praye you good brethren, yf so be that any of you through your necessary busynes,
I pray you good brothers, if so be that any of you through your necessary business,
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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,
or by the Kings Commandment be At Some times Far from your wives, why should you not live so long in chastity for the love of God,
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and ye welth and saluatiō of your soules.
and you wealth and salvation of your Souls.
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Doe thy busynesse, and the Kynges commaundemente, inforce the for so many dayes not once to touche thy wyfe,
Do thy business, and the Kings Commandment, enforce thee for so many days not once to touch thy wife,
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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 the love and precept of God shall not persuade thee to touch none other men? but I would that all they, y• which for lucre sake only and riches,
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and at the kinges commaundement do obserue and kepe these thynges and dissemble to kepe them for Gods sake, should knowe, yt yf penaunce do not ayde and helpe them, that, they (when they shall stande in iudgemēt before GOD) can not escape frō hearing of heauye & dolorous wordes,
and At the Kings Commandment do observe and keep these things and dissemble to keep them for God's sake, should know, that if penance do not aid and help them, that, they (when they shall stand in judgement before GOD) can not escape from hearing of heavy & dolorous words,
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for these wordes shalbe sayde vnto them: Gette you hence from me ye wycked and cursed people into eternall fyre.
for these words shall said unto them: Get you hence from me you wicked and cursed people into Eternal fire.
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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 what a thing is this, that a bold champion going to battle shall At Some times peraduen ture slay no less then tenne of his enemies,
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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,
and commit ting of adultery with Some maid taken in warfare, does murder his own soul with the sword of sin? Consider how great an evil it is that man should be more cruel to himself, murdering his own soul through lechery,
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then to the bodyes of hys enmyes by victory.
then to the bodies of his enemies by victory.
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Forsothe, 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,
Forsooth, it is a dolorous and alamentable thing, that he (as I have said) who hath victoriously overthrown ten of his enemies, should be overcome by a woman,
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or that he, which hath ouerthrowen so many of hys enemies bodies, shoulde in hearte and soule be ouercome by a woman.
or that he, which hath overthrown so many of his enemies bodies, should in heart and soul be overcome by a woman.
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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,
Surely it is to grievous a thing, that he which can not be overcome with no weapon, should be subdued through bodily lust and pleasure,
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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,
or that sweet and pleasant words should overturn him, whom no hardness could overturn, or that he which disdained to be the bondman of man, should me rite to be the bondemanne of sin,
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when that it is a more vnworthye thynge, to serue in mynde, then in body, as it is wrytten.
when that it is a more unworthy thing, to serve in mind, then in body, as it is written.
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For of whomesoeuer a man be ouercome, vnto the same is he in bondage.
For of whomsoever a man be overcome, unto the same is he in bondage.
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Good brethren, yf I shoulde not shewe you these thinges I should aunswere for your soules at the daye of iudgemente.
Good brothers, if I should not show you these things I should answer for your Souls At the day of judgement.
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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:
But whosoever he be, that is more desirous to be grieved or angry with me then to amend himself, he can not now through ignorance excuse him, saying:
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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.
that he was not monished of these things, nor forbidden to do evil, nor provoked by oft castigation and admonition unto all such things as should please God.
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But I beleue, that the mercy of god shall so inspire euerye negligente person, that they shall be muche more wrothe and angrye wyth them selues,
But I believe, that the mercy of god shall so inspire every negligent person, that they shall be much more wroth and angry with them selves,
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then wyth the priestes good medecines and admonitions And as the sycke and weake persons do require bodelye helth of the carnall phisition,
then with the Priests good medicines and admonitions And as the sick and weak Persons do require bodily health of the carnal Physician,
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so shall they require and demaunde soule helth of the spirituall and goostlye Phisition.
so shall they require and demand soul health of the spiritual and ghostly physician.
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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.
But I do hope and trust that through the mercy of God, they shall so study to Comfort & cheer us by their good amendment, that they shall come most prospe rouslye, God willing, to the Eternal reward, and life everlasting. Amen.
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¶ Of the true paymente of tithes. Ser. x. GOd my dearly beloued brethren, beinge mercifull vnto vs, ye tyme approcheth & draweth on together in oure harueste.
¶ Of the true paymente of Tithes. Ser. x. GOd my dearly Beloved brothers, being merciful unto us, you time Approaches & draws on together in our harvest.
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And therfore wyth thankes vnto God that hath geuen vs all, let vs thynke vpon our offeringes,
And Therefore with thanks unto God that hath given us all, let us think upon our offerings,
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and true payment of our tythes.
and true payment of our Tithes.
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For God which hath vouchesafed to geue vs all, doth also vouchesafe to reape, and to aske vs tithes,
For God which hath vouchsafed to give us all, does also vouchsafe to reap, and to ask us Tithes,
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nor that for hys owne gayne and vse, but for our gaine and profite. For he doth promise vs by the Prophete, saying:
nor that for his own gain and use, but for our gain and profit. For he does promise us by the Prophet, saying:
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Bring in (sayth he) all youre tithes into my barnes, that there maye be meate in my house,
Bring in (say he) all your Tithes into my Barns, that there may be meat in my house,
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and proue 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.
and prove me (Saith the Lord) in these things, whither I shall not open unto you, the caracts and the Clouds of the sky, & give you fruit abundantly.
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See now, I haue proued howe that tithes do profite vs more, then they do profite the Lorde.
See now, I have proved how that Tithes do profit us more, then they do profit the Lord.
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O ye imprudente and vnwise people, what euil thing doth God commaunde, that he should not be worthy to be hearde? he sayeth thus:
O you imprudente and unwise people, what evil thing does God command, that he should not be worthy to be heard? he Saith thus:
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Thou shalte not delaye to offer vp vnto me the tithes of thy barne, and of thy winepresse.
Thou shalt not Delay to offer up unto me the Tithes of thy bairn, and of thy winepress.
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Y fit be sinne to be tardius and slowe in offring vp, and paying thy tithes,
Y fit be sin to be Tardius and slow in offering up, and paying thy Tithes,
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howe great a trespasse is it, to offer none at all? He sayth agayne, Honor and worship thy lorde God, with the frute & gayne of thy true and iust laboure.
how great a trespass is it, to offer none At all? He say again, Honour and worship thy lord God, with the fruit & gain of thy true and just labour.
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Do sacrifice and offer vnto him of the first and chiefest of al thine increase, that thy barnes may be replenished wyth corne,
Do sacrifice and offer unto him of the First and chiefest of all thine increase, that thy Barns may be replenished with corn,
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and that thy winepresses may redounde and flowe ouer with wine.
and that thy winepresses may redound and flow over with wine.
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Thou doste not geue that thing frely, nor yet without gayne, that sone after thou shalte receaue agayne with great lucre.
Thou dost not give that thing freely, nor yet without gain, that soon After thou shalt receive again with great lucre.
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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.
Per adventure thou dost demand to whom shall that thing be profitable, that God does receive to restore again? And again thou dost ask me, to whose profit it redoundeth, that is given unto the poor.
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If thou beleue wel, it is thine owne vtilitie and profite, but yf thou wauer & be in doubt, thou hast lost it.
If thou believe well, it is thine own utility and profit, but if thou waver & be in doubt, thou hast lost it.
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Tithes good brethren are the tribute of ye iudgement and pore people: therfore geue the poore their tribute, and the priestes their offeringes.
Tithes good brothers Are the tribute of the judgement and poor people: Therefore give the poor their tribute, and the Priests their offerings.
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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 if perchance thou have no tithe corn, as hath the husbandman, then thy wit and thy handy craft wherewith thou dost sustain thy self, is God's,
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and of that thing thou doest gayne & get thy liuing withal, he doeth aske & require tithes.
and of that thing thou dost gain & get thy living withal, he doth ask & require Tithes.
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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.
Give him the Tithes of thy wages, and lucre, which thou dost gain in warfare, the Tithes of thy merchandise, and of thy handy craft.
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For why? it is a diuerse thing yt we geue and paye for the earthe,
For why? it is a diverse thing that we give and pay for the earth,
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then that we geue for the vse of our life.
then that we give for the use of our life.
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Therfore o thou mā, geue it, because thou dost possesse it, geue it, because thou hast deserued to be borne, for the Lord sayth thus:
Therefore oh thou man, give it, Because thou dost possess it, give it, Because thou hast deserved to be born, for the Lord say thus:
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Euery man shall redeme his soule, & there shall be no sicknes, nor no misaduenture among thē.
Every man shall Redeem his soul, & there shall be no sickness, nor no misadventure among them.
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Thus thou hast in holy scripture, Gods owne writynge, wherwith he doth promise ye, yt if yu paye thy thites, yu shalt not only haue aboundance of fruite & corne,
Thus thou hast in holy scripture, God's own writing, wherewith he does promise you, that if thou pay thy thites, thou shalt not only have abundance of fruit & corn,
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but also ye helth of body.
but also you health of body.
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Thy barnes (sayeth he) shalbe ful of corne, & thy winepresses shall redounde with wine,
Thy Barns (Saith he) shall full of corn, & thy winepresses shall redound with wine,
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and there shalbe no sicknes amonge you.
and there shall no sickness among you.
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Seinge then, that by the true payinge of tithes thou mayst merite both the earthlye and the heauenly rewarde:
Sing then, that by the true paying of Tithes thou Mayest merit both the earthly and the heavenly reward:
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why dost thou through couetousnes defraude thy selfe of such double benediction? Herken therfore vnto me thou vndeuoute man.
why dost thou through covetousness defraud thy self of such double benediction? Harken Therefore unto me thou undevout man.
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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,
Thou Knowest well, that all that thou dost receive, is God's, and wilt thou then not lend the maker and giver of all things part of his own? The Lord hath no neade, he doth ask no reward,
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but honour vnlye, nor he doth not require, yt thou •eue him any thinge, that is thine.
but honour vnlye, nor he does not require, that thou •eue him any thing, that is thine.
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He vouchesafe to aske the tithes of all thinges, and dost thou o thou couetous man, saye him naye? What wouldeste thou do,
He vouchsafe to ask the Tithes of all things, and dost thou oh thou covetous man, say him nay? What Wouldst thou do,
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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,
if he had kept nine parts unto him self, and had left the only the tenth part? the which thing verily is so chanced now,
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when that thy corne for lacke of rayne is thinne, & naughtes, thy vines, beaten with hayle,
when that thy corn for lack of rain is thin, & naughtes, thy vines, beaten with hail,
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& destroyed with froste and colde.
& destroyed with frost and cold.
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O thou couetous man, what dost thou reken vpon? nine partes are taken from thee,
O thou covetous man, what dost thou reckon upon? nine parts Are taken from thee,
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because thou woldest not paye the tenthe.
Because thou Wouldst not pay the tenthe.
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It is cleare that thou neuer payest it, and yet God dothe demaunde it and require it.
It is clear that thou never payest it, and yet God doth demand it and require it.
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This is gods moost righteous custome and vse, yt if thou do not paye him his tenthe, thou shalt be reuoked and reduced to the tenthe. For it is written:
This is God's most righteous custom and use, that if thou do not pay him his tenthe, thou shalt be revoked and reduced to the tenthe. For it is written:
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The Lord sayth, I 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.
The Lord say, I saweit, and you Thought to beguile me, but your treasure & your houses shall spoiled, thou shalt give the wicked soldier, that thou Wouldst not give the priest.
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Returne vnto me (sayth the Lord om nipotente, yt I maye open the cloudes for you,
Return unto me (say the Lord om nipotente, that I may open the Clouds for you,
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& sprede my benediction vpon you, I wil not destroye ye frutes of your possessions,
& spread my benediction upon you, I will not destroy you fruits of your possessions,
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nor youre wines shal not widder, nor consume awaye, & al nations shal saye, that ye are blessed.
nor your wines shall not widder, nor consume away, & all Nations shall say, that you Are blessed.
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God is alwayes ready to do well, but the malitiousnes of man will not suffer him.
God is always ready to do well, but the maliciousness of man will not suffer him.
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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.
For man Takes, that god should give him all thing, and yet he Offereth not those things unto him, the which he Seemeth to possess.
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But what & God shulde saye, man whome I created and made, is mine, the earthe yt thou dost inhabite, is mine, the seede that thou dost sowe is mine, the beastes whiche thou doest wery, are mine, ye dewes,
But what & God should say, man whom I created and made, is mine, the earth that thou dost inhabit, is mine, the seed that thou dost sow is mine, the beasts which thou dost weary, Are mine, you dews,
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& the rayne are mine, and the heate of the same is mine.
& the rain Are mine, and the heat of the same is mine.
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Considering then that al the elementes, wherby mā doth liue, are mine, thou that dost only bestowe thy labour dost deserue the tenthe only.
Considering then that all the elements, whereby man does live, Are mine, thou that dost only bestow thy labour dost deserve the tenthe only.
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But inasmuch as ye lord omnipotent doth mekely nourysh vs and fede vs, he hathe geuen a righte greate rewarde to ye laborer.
But inasmuch as you lord omnipotent does meekly nourish us and fede us, he hath given a right great reward to you laborer.
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For he, reseruing only vnto him selfe ye tenthe, hath geuen vs ye rest.
For he, reserving only unto him self the tenthe, hath given us the rest.
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O thou vnkind deceauer, & vnfaythful man, I speake vnto the wt the wordes of god.
O thou unkind deceauer, & unfaithful man, I speak unto thee with the words of god.
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Behold & see, the yeare is gone & paste, geue the lord, that doth send raine, his reward.
Behold & see, the year is gone & past, give the lord, that does send rain, his reward.
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O man redeme thy selfe whileste thou hast thy redēption in thy hād whilest thou art aliue, & whilest thou mayst.
O man Redeem thy self whilst thou hast thy redemption in thy hand whilst thou art alive, & whilst thou Mayest.
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Redeme thy selfe, ye couetous death do not so preuent thee, yt thou leaue doth life and rewarde.
redeem thy self, you covetous death do not so prevent thee, that thou leave does life and reward.
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Thou dost cōmitte that thing vnto thy wife but in vayne, yt whiche perchaunce wil haue another husband.
Thou dost commit that thing unto thy wife but in vain, that which perchance will have Another husband.
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Nor thou womā dost leaue it but in vayne vnto thy husband, for he coueteth to haue another wyfe.
Nor thou woman dost leave it but in vain unto thy husband, for he covets to have Another wife.
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Nor thou dost cōmitte ye care of thy soule but in vayn vnto thy kinsfolke,
Nor thou dost commit you care of thy soul but in vain unto thy kinsfolk,
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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.
for there shall no man faithfully Redeem nor aid thee, After thou be departed, Because that thou being in Prosperity, Wouldst not Redeem nor help thy self.
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Cast now o thou couetous manne this burden of auaritiousnes frō thy shoulders, despise this most cruel mistres, that doth thus hardlye yoke thee,
Cast now oh thou covetous man this burden of auaritiousnes from thy shoulders, despise this most cruel mistress, that does thus hardly yoke thee,
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nor will not suffer thee to accepte and take the yoke of Christe vpon thee.
nor will not suffer thee to accept and take the yoke of Christ upon thee.
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For as the yoke of auarice is wonte to thruste and to leade men to the paynes of hell:
For as the yoke of avarice is wont to thrust and to lead men to the pains of hell:
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so the yoke of Christ is wōt to lift men vp, & to bring thē to ye ioyes of heauē.
so the yoke of christ is wont to lift men up, & to bring them to you Joys of heaven.
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Tithes are required of dutie, & he that denieth to paye thē, doth inuade & occupie other mens goodes.
Tithes Are required of duty, & he that Denieth to pay them, does invade & occupy other men's goods.
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And loke how many poore men die and perish there for hūger, where he yt will not paye his tithes doth dwel, he before the seate of the eternall iudge, shall appeare gyltye of all theyr deathes,
And look how many poor men die and perish there for hunger, where he that will not pay his Tithes does dwell, he before the seat of the Eternal judge, shall appear guilty of all their deaths,
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for asmuche as he kepte that to hys owne vse & store, whiche God had prepared for ye pore.
for asmuch as he kept that to his own use & store, which God had prepared for you poor.
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Therfore who so coueceth to obtayne a reSTARTPAGEIMAGE69 or the forgeuenes of his synnes, let him paye his tithes,
Therefore who so coueceth to obtain a reSTARTPAGEIMAGE69 or the forgiveness of his Sins, let him pay his Tithes,
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& geue of the other nine partes his charitie to the poore:
& give of the other nine parts his charity to the poor:
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& beware, yt whatsoeuer remayneth aboue a meane & a reasonable liuing be not hurded vp to luxurious & volup tuous vses,
& beware, that whatsoever remaineth above a mean & a reasonable living be not hurded up to luxurious & volup tuous uses,
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but yt it by doinge of good & charitable dedes, be layd vp in the celestial treasure.
but that it by doing of good & charitable Deeds, be laid up in the celestial treasure.
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For whatsoeuer God doth geue vs more then neadeth, he geueth it not specially vnto vs,
For whatsoever God does give us more then needeth, he Giveth it not specially unto us,
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but willeth vs to distribute & to geue the same vnto other: for if we geue it not, we inuade & occupie other mens goodes.
but wills us to distribute & to give the same unto other: for if we give it not, we invade & occupy other men's goods.
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¶ Of sorcery & witchecrafte Ser. xi. IT is not vnknowen vnto you good brethren, that I haue oftentimes prayed you, and with al fatherly sollicitude admonished you, yt in no maner of wise ye should obserue & kepe these sacrilegius customer of paganes.
¶ Of sorcery & witchecrafte Ser. xi. IT is not unknown unto you good brothers, that I have oftentimes prayed you, and with all fatherly solicitude admonished you, that in no manner of wise you should observe & keep these sacrilegius customer of Pagans.
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But yet as farforth as I do heare, my admonition hathe profited some of you but very slenderly & litle.
But yet as farforth as I do hear, my admonition hath profited Some of you but very slenderly & little.
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But yet if I should not shewe you these thinges, at ye day of iudgemēt I shuld geue but a slender & an heauy rekening, bothe for my selfe & you.
But yet if I should not show you these things, At the day of judgement I should give but a slender & an heavy reckoning, both for my self & you.
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But I excuse & cleare my selfe before God, when yt oftentimes I do admonish & warne you, that ye shuld not seke vpō these diuiners & calkers,
But I excuse & clear my self before God, when that oftentimes I do admonish & warn you, that you should not seek upon these diviners & calkers,
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nor questen wt thē of any cause, or of anye disease.
nor questen with them of any cause, or of any disease.
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Ye shal medle wt no inchaūters, for whosoeuer doth that euil, loseth his christianite, & becometh a pagane,
You shall meddle with no enchanters, for whosoever does that evil, loses his christianity, & Becometh a pagan,
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and without he succur & ayde him selfe with almose dedes, and with hard & longe penaunce, he shalbe lost for euer.
and without he succour & aid him self with almose Deeds, and with hard & long penance, he shall lost for ever.
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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,
In like manner, look that you take no heed to witch craft, And when you be in your journey, regard not the singing and chattering of Birds,
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nor presume not vpon theyr songes, to denunce or shewe any deuillishe inchauntment or sorcery.
nor presume not upon their songs, to denounce or show any Devilish enchantment or sorcery.
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Ye shall not obserue nor marke vpon what daye ye go for the of your house,
You shall not observe nor mark upon what day you go for the of your house,
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nor when ye shall returne home agayne. For (as scripture doth saye) God made al the dayes.
nor when you shall return home again. For (as scripture does say) God made all the days.
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The first day is made, & the second and the thirde, likewise the fourth, the fift, the sixte, & the Sabboth.
The First day is made, & the second and the Third, likewise the fourth, the fift, the sixte, & the Sabbath.
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And god made all thinges verye good. Take hede also, that ye obserue not those sacrilegius & folishe nesinges.
And god made all things very good. Take heed also, that you observe not those sacrilegius & foolish nesinges.
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But as oft as ye must nedes goo anye where, blesse your selfe in ye name of Christ Jesus,
But as oft as you must needs goo any where, bless your self in you name of christ jesus,
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& saying your crede, or els the lordes prayer wt good belefe take your iorney, being well assured, yt god shall helpe & prospere you.
& saying your crede, or Else the Lords prayer with good belief take your journey, being well assured, that god shall help & prosper you.
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And when yt ye shall beginne (god willing) to contemne & despise al these forsayd sorceries and sacrilegius fashions, with such other wycked thynges,
And when that you shall begin (god willing) to contemn & despise all these foresaid sorceries and sacrilegius fashions, with such other wicked things,
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as Satan hathe deceaued you withall. then shal he take it greuously perceauing yt ye departe from hys familiarytye and feloushyppe,
as Satan hath deceived you withal. then shall he take it grievously perceiving that you depart from his familiarytye and feloushyppe,
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and shall worke you some dyspleasure.
and shall work you Some displeasure.
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For other he shal vexe you wt infirmities & sicknes, or els cause you by some diseases,
For other he shall vex you with infirmities & sickness, or Else cause you by Some diseases,
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or through wandering & straing abroad, to lose part of your goodes & cattel.
or through wandering & straying abroad, to loose part of your goods & cattle.
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And god to proue you & to knowe, whether ye come faithfullye vnto him or no,
And god to prove you & to know, whither you come faithfully unto him or no,
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or whether yt ye wt al your heartes do despise the craftines of the deuill,
or whither that you with all your hearts do despise the craftiness of the Devil,
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or set more by hys loue, or by ye losse of your cattel, doth suffer al this to chaūce & happen.
or Set more by his love, or by the loss of your cattle, does suffer all this to chance & happen.
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But if ye would with heart & perfecte fayth, once or twyse despyse suche wickednes & misfortunes as satan doth trouble you withal:
But if you would with heart & perfect faith, once or twice despise such wickedness & misfortunes as satan does trouble you withal:
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god wold vouchesafe so to repel & withdrawe him from troubling & vexing of you, yt he wt al his craft and subteltie, should neuer deceaue you,
god would vouchsafe so to repel & withdraw him from troubling & vexing of you, that he with all his craft and subtlety, should never deceive you,
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yf negligent and lite persons of weake desires, & of slouthfull & cold fayth begin perchaūce to do wel, they do not yet lōg cōtinue therin.
if negligent and lite Persons of weak Desires, & of slothful & cold faith begin perchance to do well, they do not yet long continue therein.
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For after that they haue abstained frō ye fore said inchauntmēts, & witchecraftes, by & by they repente thē selues, ye euer they returned to god,
For After that they have abstained from you before said enchantments, & witchecraftes, by & by they Repent them selves, you ever they returned to god,
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& 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.
& that they At any time forsook the crafty suttelnes of the Devil: & so return again to their sorceress and witchecraftes, as a dog unto his vomit.
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But despyse you, vnto whome god hathe geuen wisdom & fayth, al his deceytfulnes, & returne faith fully agayne vnto the Lorde your god,
But despise you, unto whom god hath given Wisdom & faith, all his deceitfulness, & return faith Fully again unto the Lord your god,
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& whatsoeuer satā doth send you, beare it paciētly & strōgly, yt ye may say with the blessed mā Job:
& whatsoever satan does send you, bear it patiently & strongly, that you may say with the blessed man Job:
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god gaue it, & toke it, as it pleased the lord, so it is.
god gave it, & took it, as it pleased the lord, so it is.
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And yt in like maner ye may saye with a ferme & a whole heart with the Apostle:
And that in like manner you may say with a ferme & a Whole heart with the Apostle:
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Who shall separate or deuide vs frō the charite & loue of god? shal tribulation or anguishe,
Who shall separate or divide us from the charity & love of god? shall tribulation or anguish,
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or persecution, or hunger, other nakednes, or peril, or sweard? Good christen mē can not be separated by no torment frō god.
or persecution, or hunger, other nakedness, or peril, or sword? Good christian men can not be separated by no torment from god.
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But such as be negligēt, are now & then thoroughe ydle fables & wordes only separated & diuided frō god.
But such as be negligent, Are now & then thorough idle fables & words only separated & divided from god.
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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.
And if they only suffer never so little damage or loss, incontinent they Are slandered, & presume to murmur against god, returning again to their wicked & detestable witchcraft.
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But perchaūce som of you wil say, what shal we do, cōsiderīg yt such calkers through theyr knowledge, do oftētimes tel & shew vs ye truth? Of this thīg script ur doth monish & warne vs saying:
But perchance Some of you will say, what shall we do, considering that such calkers through their knowledge, do oftentimes tell & show us the truth? Of this thing Script ur does monish & warn us saying:
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Yea notwithstanding yt they do shewe you the truth, yet beleue thē not. For ye Lord doth proue you, whether ye feare him or no.
Yea notwithstanding that they do show you the truth, yet believe them not. For you Lord does prove you, whither you Fear him or no.
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But a gayne yu dost say:
But a gain thou dost say:
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If there wer not inchaunters, nor no south sayers many a man, yt is byttē wt serpentes,
If there were not enchanters, nor no south sayers many a man, that is bitten with Serpents,
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or troubled with some other sore disease, shulde otherwhyles dye and perysh.
or troubled with Some other soar disease, should otherwhiles die and perish.
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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, yt yf at any time or seasō they do by suche sorcerye and wytchecrafte amende of their infyrmityes & diseases,
Truth it is deer brothers, for god (as I have said before) doth suffer the Devil to do such things, to prove good christian men withal, that if At any time or season they do by such sorcery and wytchecrafte amend of their infyrmityes & diseases,
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or come to ye knowSTARTPAGEIMAGE73 of any truth, they may thereby ye soner geue credence, & beleue the deuill.
or come to you knowSTARTPAGEIMAGE73 of any truth, they may thereby the sooner give credence, & believe the Devil.
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But he yt 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:
But he that does desire to observe & keep Christ's Religion, must needs with his Whole heart & mind despise all those things, fearing the saying of the Apostle chiding us:
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ye obserue (saith he) ye dayes, monethes, times, & yeres. I feare me, lest I haue bestowed on you laboure in vayne.
you observe (Says he) the days, months, times, & Years. I Fear me, lest I have bestowed on you labour in vain.
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See now, the Apostle saith, yt who so hath vsed witchecraft, shal receaue his doctrine in vaine.
See now, the Apostle Says, that who so hath used witchcraft, shall receive his Doctrine in vain.
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And therfore flye & auoyd asmuch as ye cā or may, ye circūuentions & the deceitfulnes of ye deuil.
And Therefore fly & avoid as as you can or may, you circumventions & the deceitfulness of the Devil.
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And a boue al thinges I woulde ye shoulde knowe, that Satan canne nother hurt you, none of youres, youre cattell,
And a above all things I would you should know, that Satan can neither hurt you, none of yours, your cattle,
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nor yet the least part of your substaunce, but as farforth as he hath powre & licence of God.
nor yet the least part of your substance, but as farforth as he hath pour & licence of God.
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Nor he durste not destroye Jobs substaūce, nor yet once touche it, but that God dyd licence & suffer hym.
Nor he durst not destroy Jobs substance, nor yet once touch it, but that God did licence & suffer him.
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And we reade, that when the euel spirits & deuilles were expulste and cast out of men, that thei besought christ that he wold suffer them to enter into the hearde of swyne,
And we read, that when the evil spirits & Devils were expulste and cast out of men, that they besought Christ that he would suffer them to enter into the heard of Swine,
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yf the company of deuilles durst not enter into the swyne without ye 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.
if the company of Devils durst not enter into the Swine without you leave and sufferance of God, who will be so unfaithful to believe that they can or may hurt good Christians, with out his Dispensation and sufferance.
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God both suffer it for two diuers causes, other to proue whether we be good, or els to amende vs, yf we be synful.
God both suffer it for two diverse Causes, other to prove whither we be good, or Else to amend us, if we be sinful.
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But he that wil paciently suffer gods dispensation, and say whan he hath loste anye thinge (as I haue tolde you) God gaue it,
But he that will patiently suffer God's Dispensation, and say when he hath lost any thing (as I have told you) God gave it,
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and god hath taken it, as it hathe pleased him, so it is, blessed be the name of God.
and god hath taken it, as it hath pleased him, so it is, blessed be the name of God.
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He for this his patience most pleasaunte and acceptable vnto the lord, shall receyue (yf he be a good man) the crowne of glory,
He for this his patience most pleasant and acceptable unto the lord, shall receive (if he be a good man) the crown of glory,
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or yf he be synfull indulgence & pardon of his synnes.
or if he be sinful indulgence & pardon of his Sins.
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Take hede of this good brethren, that whā Satan had destroted al Jobs substaunce, he said not God gaue it,
Take heed of this good brothers, that when Satan had destroted all Jobs substance, he said not God gave it,
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and the deuyll hath taken it.
and the Devil hath taken it.
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For the blessed man wold not ascribe ne geue no suche glorye nor power to Sathan, that he coulde take any thinge from man, that God suffered hym not to take.
For the blessed man would not ascribe ne give no such glory nor power to Sathan, that he could take any thing from man, that God suffered him not to take.
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Considerynge than that Satan coulde not hurte Jobs chyldren, his camels nor yet his asses, vntyll it pleased god to suffer hym:
Considering than that Satan could not hurt Jobs children, his Camels nor yet his asses, until it pleased god to suffer him:
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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,
why do we Christians believe that he may do any more unto us, than that the divine pour by his godly & secret judgement doth suffer him to do? And Therefore let us surly believe, that we can loose no more than God doth suffer to be taken from us Let us with all our hearts there before go unto his mercy,
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and forsakinge these sacrilegius obseruations, let vs trust cōtinually vpon hys ayde and comfort, for he that beleueth in these foresayde euylles, that is, in diuinations, sorsaries, philaters,
and forsaking these sacrilegius observations, let us trust continually upon his aid and Comfort, for he that Believeth in these foresaid evils, that is, in divinations, sorsaries, philaters,
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or in anye other maner of wytchecrafte, notwithstanding he fast, pray go continually to the church, geue large almose,
or in any other manner of wytchecrafte, notwithstanding he fast, pray go continually to the Church, give large almose,
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& punishe his body with all affliction & payne, yet so longe as he leueth not these sorceries, it shall nothinge auaile him,
& Punish his body with all affliction & pain, yet so long as he leveth not these sorceries, it shall nothing avail him,
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for suche wicked and sacrile gius obseruations, do ouerturne and destroye all these good & vertuous operations.
for such wicked and sacrile gius observations, do overturn and destroy all these good & virtuous operations.
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Nor it can not auayle them, that with these euylles, doe that good is. For it is true that ye Apostle sayeth:
Nor it can not avail them, that with these evils, do that good is. For it is true that you Apostle Saith:
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a litle leuen sowreth the whole lompe of dowe. And this:
a little Leven soureth the Whole lompe of dow. And this:
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ye can not dryncke of the cuppe of God, and of the cup of the deuilles, ye can not be partakers of Gods table,
you can not drink of the cup of God, and of the cup of the Devils, you can not be partakers of God's table,
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and of the table of deuilles. And he saith. No man can serue two masters.
and of the table of Devils. And he Says. No man can serve two Masters.
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Therfore if christen men doe loke thoroughe the grace of God to be saued, they muste make no vowes to no trees, Therefore if christen men do look thorough the grace of God to be saved, they must make no vows to no trees,
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nor praye to no fountaynes, yf any man therfore haue in his feildes, in his house,
nor pray to no fountains, if any man Therefore have in his fields, in his house,
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or ny vnto his house, trees, alters, or any other vayne thynge, where the poore, wretched,
or High unto his house, trees, alters, or any other vain thing, where the poor, wretched,
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& symple people are wonte to make theyr vowes, and doth not hewe them downe,
& simple people Are wont to make their vows, and does not hew them down,
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and destroye them, he is and shal be partaker of al such witchcraftes and sorcery as is and shalbe committed there.
and destroy them, he is and shall be partaker of all such witchcrafts and sorcery as is and shall committed there.
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And what a thinge is this, that whan anye suche tree, vnto ye which they were wonte and accustomed to do sacrifice, do fall, that no man dare gether it, to make them fyer withal.
And what a thing is this, that when any such tree, unto you which they were wont and accustomed to do sacrifice, do fallen, that no man Dare gether it, to make them fire withal.
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I pray you to behold & mark the wretchednes, and the folyshnes of man, the whych doyng honor to dede trees, despise gods cōmaundements.
I pray you to behold & mark the wretchedness, and the foolishness of man, the which doing honour to deed trees, despise God's Commandments.
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They dare not burne ye braūches of trees, & yet throughe inchauntmentes they caste themselues hedlyng into hel fyer.
They Dare not burn you branches of trees, & yet through enchantments they cast themselves hedlyng into hell fire.
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And therefore let hym which hetherto hath not don this euell, reioyce, be gladde, thanke god therefore,
And Therefore let him which hitherto hath not dONE this evil, rejoice, be glad, thank god Therefore,
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& striue to continu faithfully in good workes.
& strive to continue faithfully in good works.
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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,
But let him that hitherto hath Delivered him self up to be entangled and taken with such deuelyshe & enorm fashions, let him (I say) doe penance, fly,
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& withal 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.
& withal Fear despise those foresaid wytchcraftes, that god may forgive him, and for the glory of his name, cause him to come to the everlasting bless of heaven.
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And forasmuch as it is come to my knowledge, that as yet there are some, ye whiche throughe simplicitie and ignoraunce,
And forasmuch as it is come to my knowledge, that as yet there Are Some, you which through simplicity and ignorance,
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or els thoroughe glutteny (the which thinge is mooste to be beleued) feare not,
or Else thorough glutteny (the which thing is most to be believed) Fear not,
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nor are not ashamed to eate of such sacrilegius meates as are yet after the vse & custom of Paganes offered vp & bewitched:
nor Are not ashamed to eat of such sacrilegius Meats as Are yet After the use & custom of Pagans offered up & bewitched:
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I denunce and streightly cōmaund you before god & his aungels, yt ye haunt nor com no more to no such diabolical dinners made in any temple,
I denounce and streightly command you before god & his Angels, that you haunt nor come no more to not such diabolical dinners made in any temple,
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or at any fountayne, or tree.
or At any fountain, or tree.
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And likewise yf any thing be sent you from thens, feare it, and as though you sawe the deuyll, refuse it,
And likewise if any thing be sent you from thence, Fear it, and as though you saw the Devil, refuse it,
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and so refuse it, that ye suffer no maner of parte of such sacrilegius banke•s to be exhibited or broughte into your houses,
and so refuse it, that you suffer no manner of part of such sacrilegius banke•s to be exhibited or brought into your houses,
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& that because of this sayeng of the Apostle:
& that Because of this saying of the Apostle:
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ye cannot (sayth he) drynke of the cup of God, and of the cuppe of deuylles:
you cannot (say he) drink of the cup of God, and of the cup of Devils:
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ye 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.
you can not be partakers of God's table, and of the table of Devils. And Because Some Are Way, or ever I eat thereof, I do bless me.
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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 slayne with the sweard,
Let no man presume to do so, for how does he that Eateth of such sacrilegius and wicked Meats bless his Mouth, that putteth a sword to his own heart? For as the body is slain with the sword,
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so is the soule slaine with such deuelyshe and wycked meates.
so is the soul slain with such deuelyshe and wicked Meats.
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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,
But we trust in the mercy and Goodness of God, that he will vouchsafe so to inspire and inflame you to Goodness, that the wickedness of the Devil,
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nether in other thinges, nor yet in these sacrilegius obseruations and sorceries shal not come among you,
neither in other things, nor yet in these sacrilegius observations and sorceries shall not come among you,
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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, graūtynge the same. So be it.
but that you shall fasten and fetched all your hope in God, nor never return again to their wicked abominations, our lord jesus christ, whose empire and honour is infinite, granting the same. So be it.
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¶ Of exchuynge and auoydyng of ebrietie and dronkennes. Ser. xii.
¶ Of exchuynge and avoiding of ebriety and Drunkenness. Ser. xii.
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ALthogh dere brethren, I do beleue ye thorough ye mercy of God, ye doo feare the vice of drunkennes,
Although dear brothers, I do believe you through the mercy of God, you do Fear the vice of Drunkenness,
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euen as ye do feare the depe pytte of hell: and that ye youre selues wyll not drinke intemperatly nor ouer much:
even as you do Fear the deep pit of hell: and that the your selves will not drink intemperately nor over much:
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nor compel no nother man to drink more than nedeth:
nor compel not neither man to drink more than needeth:
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yet it can not be but that there be some negligent persons, whiche wil not be sober.
yet it can not be but that there be Some negligent Persons, which will not be Sobrium.
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But yet I pray you that do lyue soberly not to be miscontent, nor yet to blame vs,
But yet I pray you that do live soberly not to be miscontent, nor yet to blame us,
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for nedes we must blame and accuse all suche drunkardes.
for needs we must blame and accuse all such drunkards.
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For notwithstandynge my wel beloued brethren that drunkennes be a greauous vyce, and muche odious before God,
For notwithstanding my well Beloved brothers that Drunkenness be a greauous vice, and much odious before God,
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yet amonge manye it is throughout al the world so customably and commenly vsed, that they which wil not know gods commaundemētes, thinke and beleue it to be no synne.
yet among many it is throughout all the world so customably and commonly used, that they which will not know God's Commandments, think and believe it to be no sin.
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Insomuche that at all theyr bankettes, they doe laugh them to skorne, that cānot drynke and quaft al out.
Insomuch that At all their banquets, they do laugh them to scorn, that cannot drink and quaffed all out.
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And thoroughe an enuious loue and amitie, they are not ashamed to adiure & inforce men to drinck more then suffiseth.
And thorough an envious love and amity, they Are not ashamed to adjure & enforce men to drink more then Suffices.
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Trulye it were a lesse faut for hym that maketh a man drunken, to wound him,
Truly it were a less fault for him that makes a man drunken, to wound him,
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and to cutte his fleshe with a sworde, than to kyl and murder his soule with superfluitie of drynke.
and to Cut his Flesh with a sword, than to kill and murder his soul with superfluity of drink.
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And forasmuch as oure bodyes are made of earth, and that the earth, by longe and to muche continuaunce of rayne, is made moyste,
And forasmuch as our bodies Are made of earth, and that the earth, by long and to much Continuance of rain, is made moist,
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and so resolued into myre and durte, that it can not be tylde nor sowen:
and so resolved into mire and dirt, that it can not be tylde nor sown:
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so in lykewyse, whan our flesshe is to muche moysted wt drincke, it cannot receaue spirituall culture nor tyllage,
so in likewise, when our Flesh is to much moisted with drink, it cannot receive spiritual culture nor tillage,
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nor bring forth the necessarye frutes of the soule.
nor bring forth the necessary fruits of the soul.
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And therfore as all men do desire sufficient raine for theyr feildes, to exercyse tyllage withal,
And Therefore as all men do desire sufficient rain for their fields, to exercise tillage withal,
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and to reioyce in the aboundaunce of fruyte and corne, so in the feild of the body, men oughte to drynke that behoueth only,
and to rejoice in the abundance of fruit and corn, so in the field of the body, men ought to drink that behooves only,
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lest that by the superfluitie and aboūdaunce of dryncke, the earth of the body beyng reduced & broughte as into a plashe of myre, be more apte to brynge forth the wormes and serpētes of vice,
lest that by the superfluity and abundance of drink, the earth of the body being reduced & brought as into a plash of mire, be more apt to bring forth the worms and Serpents of vice,
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than the fruytes of good workes.
than the fruits of good works.
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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,
All drunkards Are likened unto fens and Plashes, for your charity does know, that all such things as grow in maras grounds, do bring forth no fruit,
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nor nothinge els but serpentes, todes, and other dyuers kyndes of wormes, more apt to feare man withall,
nor nothing Else but Serpents, toads, and other Diverse Kinds of worms, more apt to Fear man withal,
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than to brynge forth anyethyng that should profit hym or his liuing.
than to bring forth anyethyng that should profit him or his living.
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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.
For all such herbs and trees as do grow in fens and Plashes, or about the banks of such places, seem to have no manner of utility or profit in them, insomuch that every year once men do burn them.
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Take good hede, for the thyng whiche cometh of drunkennes is prepared for the fyer.
Take good heed, for the thing which comes of Drunkenness is prepared for the fire.
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And euen such (as I haue sayde) be al drunkardes, whose diners indure and continue all the day longe,
And even such (as I have said) be all drunkards, whose diverse endure and continue all the day long,
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and theyr suppers vntil the mornyng.
and their suppers until the morning.
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The whiche whē they seme to be most sober, can scasely stand, whose senses are slowe, ponderous, dull, and in a maner buryed.
The which when they seem to be most Sobrium, can scarcely stand, whose Senses Are slow, ponderous, dull, and in a manner buried.
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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,
Finally in their usual and customable Drunkenness, they neither know them selves, nor yet no neither man, they can neither walk nor stand nor hear,
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nor say any thinge that doth pertayne or stand with reasō Nor they are not ashamed to drink,
nor say any thing that does pertain or stand with reason Nor they Are not ashamed to drink,
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& to fyl thē selues tyl they vomit agayn, and to dryncke by measure, without measure.
& to fyl them selves till they vomit again, and to drink by measure, without measure.
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They prouide for greate goddardes, & stryue, as by a certayne law, how they should drynke,
They provide for great goddardes, & strive, as by a certain law, how they should drink,
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and he that can out drynke, or ouercome his fellow, shalbe for his euel doyng greatly exalted & praysed.
and he that can out drink, or overcome his fellow, shall for his evil doing greatly exalted & praised.
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Of this thinge doth growe and ensue stryfe and debate, and diuers horible lepes, wherby the body is much troubled.
Of this thing does grow and ensue strife and debate, and diverse horrible leaps, whereby the body is much troubled.
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Of this doth chaunce and follow adultery and somtymes murder.
Of this does chance and follow adultery and sometimes murder.
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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 as oft as they do take excess of drink, their stinking and filthy bodies (as though they were smitten with the paiseye, having not the use of their feet) Are fain to be born,
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and caryed to bed, with other mennes handes, theyr syghte waxethe dimme, they are pained with the swymmyng of the heade,
and carried to Bed, with other men's hands, their sight waxeth dim, they Are pained with the swimming of the head,
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and with the head ache, their countenaūce is drousy, their members quake & tremble, they are astonnied and dulie, both in soule and bodye.
and with the head ache, their countenance is drousy, their members quake & tremble, they Are astonied and duly, both in soul and body.
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In these men is fulfylled that is writtē.
In these men is fulfilled that is written.
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Where is wo? where is stryfe and debate? where are snares and deceitfulnes? Wher are woundes without cause? where be these blouddy eyes? Are not these amōg those yt be cuppy,
Where is woe? where is strife and debate? where Are snares and deceitfulness? Where Are wounds without cause? where be these bloody eyes? are not these among those that be cuppy,
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& that study to drynke all oute? But yet they that wyll be suche, go aboute to excuse them selues ful wretchedly, saying:
& that study to drink all out? But yet they that will be such, go about to excuse them selves full wretchedly, saying:
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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.
Love not my friend (say he) if I as oft as I do call him to dinner, do not give him as much as he Lusteth to drink.
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Let hym not be thy frende, that wil make the gods enemy, for he is an ennemie to the,
Let him not be thy friend, that will make the God's enemy, for he is an enemy to thee,
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and also vnto him self yf thou make thy selfe and thy frend druncken, he shalbe thy frend, and God thine enemy.
and also unto him self if thou make thy self and thy friend drunken, he shall thy friend, and God thine enemy.
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Therefore take good heade whether it be wel done or no, to leue God, and to applye,
Therefore take good head whither it be well done or not, to leave God, and to apply,
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& ioyne thy self to a drunkard.
& join thy self to a drunkard.
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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,
But yet cause him not to •weare, nor compel him not, but leave it to his own free will, to drink asmuch as it shall please him,
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and if he will ouer drinke him selfe, that he perysh alone, rather than ye shuld perysh together.
and if he will over drink him self, that he perish alone, rather than you should perish together.
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O the infelicitie of mankinde, howe many are there found that in force these drunkardes,
O the infelicity of mankind, how many Are there found that in force these drunkards,
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and luxurious persons to drinke 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.
and luxurious Persons to drink more than •e addeth? and yet before their doors they do dissemble to give the poor man any thing At all, asking him only a cup of cold water.
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Nor they take no hede that Christ should haue that for the nedye and poore, that they geue to the luxurious, sayeng:
Nor they take no heed that christ should have that for the needy and poor, that they give to the luxurious, saying:
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That ye haue doone to the least of myne, ye haue done it vnto me.
That you have done to the least of mine, you have done it unto me.
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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.
But all such when they drown other men with drink, do say to the poor man asking his alms, go hence go, god shall send you.
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And trulye, as longe as men walke. God wyll sende them.
And truly, as long as men walk. God will send them.
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Then what other thig is it, that he sayth, gette you hense, god shall send you,
Then what other thig is it, that he say, get you hence, god shall send you,
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but go to him that hath God, for God wil geue him.
but go to him that hath God, for God will give him.
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And so he confesseth with his owne mouth, that God is not with hym, by whose inspiration he should geue somewhat to the pore and nedye.
And so he Confesses with his own Mouth, that God is not with him, by whose inspiration he should give somewhat to the poor and needy.
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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,
I pray you dearly Beloved brothers, diligently to take heed & mark, that After that the brutus beasts, being led and brought to the water, have once satisfied and quenched their thirst, stand they never so long in the water,
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yet theiwil drink no more, no nor they can drink no more.
yet theiwil drink no more, no nor they can drink no more.
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Let now these drunkardes consider, wether they be not to be iudged worse than beastes? The beast wyl drink no more thā nedeth,
Let now these drunkards Consider, weather they be not to be judged Worse than beasts? The beast will drink no more than needeth,
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but these bibbers take double & trible more thā euer shal do them good.
but these bibbers take double & trible more than ever shall do them good.
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And the thyng which might haue serued thē well, thre or foure dayes, for very enuy,
And the thing which might have served them well, Three or foure days, for very envy,
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or elles for very dronkennes they wt great synne go about rather to lese and consume it all vpō one daye,
or Else for very Drunkenness they with great sin go about rather to less and consume it all upon one day,
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then liberallye and vertuously to spende it.
then liberally and virtuously to spend it.
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And wolde to god that they loste theyr drynk only, so that thei lost not them selues withall.
And would to god that they lost their drink only, so that they lost not them selves withal.
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O what euil is in ebriete and drunkennes? Kyng Pharao other vpon enuy, or els thorow ebrietie, caused his maister baker to be trust vp, and hanged.
O what evil is in ebriete and Drunkenness? King Pharaoh other upon envy, or Else thorough ebriety, caused his master baker to be trust up, and hanged.
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The Jewes (of whō it is written) sat down to eat and to dryncke,
The Jews (of whom it is written) sat down to eat and to drink,
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and stode vp agayne to playe:
and stood up again to play:
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after they had drunken more thē neded they caused idols to be made, and in the worship of them, they daunsed,
After they had drunken more them needed they caused Idols to be made, and in the worship of them, they danced,
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and lyke mad men troubled them selues wt diuers sortes of gamboldes.
and like mad men troubled them selves with diverse sorts of gambols.
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And Herode after yt he was welheted wt wyne, for the plesaunt daunsynge of a mayde, commaunded John Baptyst to be siayne.
And Herod After that he was welheted with wine, for the pleasant dancing of a maid, commanded John Baptist to be siayne.
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What other vitious thinges do rise & spring of drunkennes, the holy gost doth witnesse by Salomon, sayinge:
What other vicious things do rise & spring of Drunkenness, the holy ghost does witness by Solomon, saying:
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Wyne and women reproue wyse men, and cause them to leaue, and to forsake God. And agayne:
Wine and women reprove wise men, and cause them to leave, and to forsake God. And again:
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Beholde not wine whan it sparckleth and shyneth thorow ye glasse, for it goeth downe very gentely,
Behold not wine when it sparckleth and shineth thorough you glass, for it Goes down very gently,
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but at the last it shall bite the lyke a serpent, and stinge yt lyke an adder.
but At the last it shall bite the like a serpent, and sting that like an adder.
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Thine eyes shall behold other mens wiues, and thy hert shall thinke wyckedly. And the Apostle s.
Thine eyes shall behold other men's wives, and thy heart shall think wickedly. And the Apostle s.
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Paule doth likewyse monysh and warne vs of the euell of drunkennes, saying: Be not drunken with wyne, wherin is excesse.
Paul does likewise monish and warn us of the evil of Drunkenness, saying: Be not drunken with wine, wherein is excess.
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We do shew you euen euidentlye by scripture, that loue to be drūken, what euel is cōprysed therin.
We do show you even evidently by scripture, that love to be drunken, what evil is comprised therein.
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Who so deliteth in wyne and fat morselles, shall not be ryche. And agayne.
Who so delighteth in wine and fat morsels, shall not be rich. And again.
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Neither geue thou to muche wyne to kynges, for there is no secretnes where drunkennes doeth reygn,
Neither give thou to much wine to Kings, for there is no secretness where Drunkenness doth Reign,
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lest that they through drunkenes forget iudgemēt, executyng the law vniustlye vpon the pore. Also he sayth.
lest that they through Drunkenness forget judgement, executing the law unjustly upon the poor. Also he say.
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That a drunken workeman shall neuer be riche. And agayne: yf ye drinke wine mesurably, thou shalte be sober.
That a drunken workman shall never be rich. And again: if you drink wine measurably, thou shalt be Sobrium.
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Item, wine at the beginning was created in ioyfulnes, & not in drunkennes.
Item, wine At the beginning was created in ioyfulnes, & not in Drunkenness.
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Wyne so verly receaued and taken, is the pleasure both of bodye & foule, but wyne vnmesurably vsed and taken, is the setting forth of drunkennes, the offention and hurte of wyse men,
Wine so verly received and taken, is the pleasure both of body & foul, but wine unmeasurably used and taken, is the setting forth of Drunkenness, the offention and hurt of wise men,
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and the feble shynge of mans force & strength.
and the feeble shynge of men force & strength.
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But whan we motion and make mentiō of these things, these bybbers & drunkardes paraduenture are angery withall,
But when we motion and make mention of these things, these bybbers & drunkards Peradventure Are angery withal,
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and do murmur agaynste vs. But althoughe there be whiche are moued, and angrye withall,
and do murmur against us But although there be which Are moved, and angry withal,
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yet good willynge, there be that hear and receaue this good counsell, & yt shal through gods mercye, be deliuered from this horrible & wycked sinne of ebrietie.
yet good willing, there be that hear and receive this good counsel, & that shall through God's mercy, be Delivered from this horrible & wicked sin of ebriety.
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Yet suche as be moued 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,
Yet such as be moved with us, speaking against their familiar friend Drunkenness, shall hear this one thing of us, that whosoever he be that penitently doth not bewail his ebriety,
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but continueth therein vntyll he die, without doubte he shalbe lost for euer. For ye holy goost seyng this by the holye Apostle, cannot lye.
but Continueth therein until he die, without doubt he shall lost for ever. For you holy ghost sing this by the holy Apostle, cannot lie.
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Nether drunkardes shal inherit the kingdome of god. And therefore it were better for them to be angry and woued with them selues,
Neither drunkards shall inherit the Kingdom of god. And Therefore it were better for them to be angry and woued with them selves,
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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.
then with us, and so be yng, they shall through the grace of God, soon deliver them selves from the filthy and dyrty Channel of Drunkenness.
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And therefore whiles they haue time, let them thorowe the helpe and ayde of God, aryse with all hast,
And Therefore while they have time, let them thorough the help and aid of God, arise with all haste,
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and besechynge God with theyr hole heartes, say thus wyth the Prophet: Plucke me out of this dyrt, that I stycke not fast in it. And thus:
and beseeching God with their hold hearts, say thus with the Prophet: Pluck me out of this dyrt, that I stick not fast in it. And thus:
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And that the tempest of the water doe not drowne me, nor the depenes swalow me.
And that the tempest of the water do not drown me, nor the deepens swallow me.
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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,
For whosoever that Drunkenness, the very pit of hell, does once receive and embrace, doth so challenge them, that without penance and good amendment do ensue and follow, it shall never suffer them to return from the obscurite and darkness thereof,
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vnto the light of charitie & sobernes.
unto the Light of charity & soberness.
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But aboue all other thinges we must vnderstand & know that it is not one daye alone that maketh drunkards,
But above all other things we must understand & know that it is not one day alone that makes drunkards,
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but the daily renuynge and multipliynge of cuppes, our most enemies, rather than our frēdes, adiurynge & compelling vs vnto the same,
but the daily renewing and multipliynge of cups, our most enemies, rather than our Friends, adiurynge & compelling us unto the same,
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but after they haue once put it in vse & custome, the heate of drunkennes doth so kidle,
but After they have once put it in use & custom, the heat of Drunkenness does so kidle,
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and inuade them that it inforsythe thē to be alwaies thristye.
and invade them that it inforsythe them to be always thirsty.
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But he that doth desyre to be deliuered from this vice, euen as he aproched & came to ye darckenes,
But he that does desire to be Delivered from this vice, even as he approached & Come to you darkness,
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and vice therof through the encrecement of drinke:
and vice thereof through the encrecement of drink:
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so by the diminition of the same, he may by litle & lytle returne to the light, and vertue of sobernes.
so by the diminition of the same, he may by little & little return to the Light, and virtue of soberness.
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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, that he had rather be deade,
For if he should with draw At once his excess of drinking he euenwith heaviness when he is most fervently athriste, would cry out & say, that he had rather be dead,
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thā to forsake his customable drinking, and dronkennes, no thing cōsidering, that it were farre more tollerable, that the body should die,
than to forsake his customable drinking, and Drunkenness, no thing considering, that it were Far more tolerable, that the body should die,
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than that the soule through ebriete, and excesse of drinke should peryshe for euer.
than that the soul through ebriete, and excess of drink should perish for ever.
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And therefore to auoide the sufferaunce & paine of suche hete, and to be deliuered from such tormētes, as he suffereth:
And Therefore to avoid the sufferance & pain of such hete, and to be Delivered from such torments, as he suffers:
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let him (as I haue said) daily diminishe somwhat of that excesse, & superfluitie,
let him (as I have said) daily diminish somewhat of that excess, & superfluity,
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vntil he become to a resonable wayes and custome of drinckynge.
until he become to a reasonable ways and custom of drinking.
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For he that wyll (as I haue saied) diminyshe and debate this thinge, shalbe delyuered of hys darkenes,
For he that will (as I have said) diminish and debate this thing, shall Delivered of his darkness,
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nor shall nomore suffre suche intollerable payne.
nor shall No more suffer such intolerable pain.
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Now good brethren I declaring and she wyng you these thinges, doe quite & vnburden my self before God.
Now good brothers I declaring and she wing you these things, do quite & unburden my self before God.
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And whosoeuer he be, that is inclined to ye exces of drinke, & despiseth to here me,
And whosoever he be, that is inclined to you excess of drink, & despises to hear me,
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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.
or that his table will adjure & compel men to drink, he shall At the day of judgement give a reckoning both for him self and them.
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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 Because there be certain Priests (the which should prohibit and forbid such things) that enforce and compel men to drink more than needeth, let them from henceforth begin to correct and to amend them selves,
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and so to chastē other, that they whan they shal appeare before god, suffer not for theyr owne drunkennes, and other mens to:
and so to chasten other, that they when they shall appear before god, suffer not for their own Drunkenness, and other men's to:
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but that through their owne amendment, and the correction of other, they may merit to come to the eternal & euer lasting reward.
but that through their own amendment, and the correction of other, they may merit to come to the Eternal & ever lasting reward.
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And of this I do desire you aboue al thinges, yea & adiure you by the feareful day of iudgemente, yt 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,
And of this I do desire you above all things, yea & adjure you by the fearful day of judgement, that you, (as oft as you do banquet one Another) avoid and fly as poysen, that heinous and filthy custom, by the which the other willingly,
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or against youre willes, are wonte to drinke by great mesure with out mesure.
or against your wills, Are wont to drink by great measure with out measure.
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For this vnhappy custome doth yet continu and remayn of the custome & vsage of Paganes.
For this unhappy custom does yet continue and remain of the custom & usage of Pagans.
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And who soeuer he be that consenteth that this custom of drinking & quafcing, other at his own table,
And who soever he be that consenteth that this custom of drinking & quafcing, other At his own table,
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or at anye other mans, be vsed, lette hym not doubte but that he doth sacrifice to ye deuil.
or At any other men, be used, let him not doubt but that he does sacrifice to you Devil.
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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, yt this most shameful and lamētable vice shal so abhorre you that you shall neuer suffer it to be vsed more:
By the which bibbing and quafting, the soul of man does not only perish, but also the body is greatly and much fe blished with all But I hope that God of his tender mercy, shall vouchsafe so to inspire you with grace, that this most shameful and lamentable vice shall so abhor you that you shall never suffer it to be used more:
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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.
but that all such things as should be spent in such drunken superfluite, shall spent and go to the relief and refreshing of the poor, our Lord christ Jesu grauntingthe same, the which does live and Reign with the father and the holy ghost for evermore. Amen.
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