¶ Certayne Sermons appoynted by the Quenes Maiestie to be declared and read by all Persones Vycars and Curates euery Sonday and holy daye in theyr Churches And by her Graces aduyse perused ouersene for the better vnderstandyng of the simple people Newly Imprynted in partes accordyng as is mencioned in the booke of Commune prayers Anno. M.D.L .ix. Cum priuilegio Regiae Maiestatis OMNIA DESVPER R.I. ¶ A taâ—â—e of the Sermons conteyned in this present volume i A Fruitefull exhortacion to the readyng of holy scripture ii Of the misery of al mankynd iii Of the saluacion of all mankynde iiii Of the true and lyuely fayth v Of good workes vi Of Christian loue and charitie vii Agaynst swearyng and periury viii Of the declynyng from god ix An exhortacion agaynst the feare of death x An exhortacion to obedience xi Agaynst whordome and adulterye xii Agaynst strife and contention Finis tabulae COnsydering howe necessary it is that the worde of GOD which is the onely foode of the soule and that moste excellent lyght that we muste walke by in this our moste daungerous pilgrimage should at all conuenient tymes be preached vnto the people that therby they may bothe learne theyr duetie towardes God theyr Prynce and theyr neighbours accordyng to the mynde of the holy ghoste expressed in the scriptures And also to auoyde the manifolde enormities whiche hearetofore by false doctrine haue crepte into the Churche of God and howe that all they whiche are appoynted ministers haue not the gyft of prechyng sufficiently to instruct the people which is commytted vnto them whereof great inconueniences myght ryse and ignoraunce styll be mayntayned yf some honeste remedye be not speedely founde and prouyded The Quenes moste excellent Maiestie tenderynge the foule health of her louyng subiectes and the quietynge of theyr consciences in the chiefe and pryncypall poyntes of Christian Religion and wyllyng also by the true settyng foorth and pure declaryng of Gods word which is the principall guyde and leader vnto all godlynesse and vertue to expell and dryue aware aswell all corrupt vicious and vngodly lyuynâ— as also erronious and poysoned doctrines tâ—â—â—dyng to superfficion and Idolatry hath by thâ—â—uyse of her moste honourable comisâ—â—◠〈…〉 her discharge in this behalfe caused a 〈…〉 â—â—melies which heretofore was sette 〈…〉 moste louynge Brother a Prince of moste worthy memorye Edward the syxt to be prynted a newe wherein are conteyned certaine wholsome and godly exhortacions to moue the people to honour and worshyppe almyghty God and diligently to serue hym euery one accordynge to theyr degree state and vocation All whiche Homelies her Maiestie commaundeth and strayghtly chargeth all persons vycars curates and all other hauyng spirituall cure euery Sonday and holy day in the yere at the ministryng of the holy communion or if there be no Communion ministred that day yet after the Gospell and Crede in suche order and place as is appoynted in the booke of Common prayers to reade and declare to theyr paryshyoners playnely and distinctly one of the sayde Homelies in such order as they stande in the booke except there be a Sermon according as it is inioyned in the boke of her hyghnesse Iniunctions and then for that cause onely and for none other the readyng of the sayde Homelye to be differred vnto the next Sonday or holy day folowyng And wheÌ„ the foresayde booke of Homelies is read ouer her Maiesties pleasure is that the same be repeated and read agayne in such lyke sort as was before prescrybed Furthermore her hyghnesse coÌ„maundeth that notwithstandynge this order the sayde Ecclesiasticall persons shall reade her Maiesties Iniunctions at such tymes and in suche order as is in the booke thereof appoynted And that the Lordes prayer the Articles of the fayth and the ten commaundementes be openly readde vnto the people as in the sayde Iniunctions is specified that all her people of what degree or condicion so euer they be maye learne howe to Inuocate and call vpon the name of Godde knowe what duetie they owe both to God man So that they maye pray belieue and worke accordyng to knowledge whyle they shall lyue heare and after this lyfe be with him that with his bloud hath bought vs all To whom with the Father and the holy ghost be al honor and glory for euer AMEN 〈…〉 the â—eadyng and knowledge of holy Scripture The prais of holye scripture VNto a Christian man there can be nothyng eyther more necessary or profitable then the knowledge of holy scripture forasmuch as in it is conteyned Gods true word setting foorth his glory also mans duetie And there is no trueth nor doctrine necessary for our iustification The perfiction of holy scripture and euerlastyng saluation but that is or may be drawen out of that fountaine and wel of trueth Therfore as manye as be desyrous to enter into the ryght and perfect way vnto God The knowledge of holy scripture is necessary must apply theyr myndes to knowe holy scripture without the whiche they can neyther sufficiently knowe God and his wyll To whom the knowledge of holy scripture is swete and pleasaunt Who be enemies to holy scripture neyther theyr office duetie And as drynke is pleasaunt to them that be drye and meate to them that be hungry so is the readyng hearyng searchyng and studying of holy scripture to them that be desirous to knowe God or them selues to do his wyll And theyr stomackes onely do loth and abhorre the heauenly knowledge and foode of Gods worde that be so drowned in worldly vanities that they neyther fauour God nor any godlynesse For that is the cause why they desyre such vanities In apt similitude declarinâ— of whom the scripture is oâ—horrid rather then the true knowledge of God As they that are sicke of an ague whatsoeuer thei eate or drynke though it be neuer so pleasaunte yet it is as bytter to them as wormewood not for the bytternesse of the meate but for the corrupte 〈◊〉 â—ytter humour that is in theyr owne tongue â—â—â—nduth than so is the swetenesse of Gods worde bitter not of it selfe but onely vnto theÌ„ that haue theyr myndes corrupted with longe custome of sinne and loue of this worlde Therfore An â—â—â—â—tucion vnto the diligent redâ—â—dyng and scâ—rchâ—ng â—f the holy 〈…〉 forsaking the corrupt iudgement of fleshely men which care not but for theyr carhasse let vs reuerently heare and reade holye scriptures whiche is the foode of the soule Let vs diligently search for the well of lyfe in the bokes of the newe and olde Testament and not runne to the stynkyng puddels of mennes tradicions deuysed by mans imaginacion for our iustification and saluacion The holy scripture is a suffiâ—â—ent doctrâ—ne for ouâ— saluation What thynges we may learne 〈◊〉 the holy scriptâ—â—â— For in holy scripture is fully conteined what we ought to do and what to eschewe what to beleue what to loue what to loke for at
oportunitie occasioÌ„ euen so the soule that hath a liuely faith in it wil be doing alway some good woorke which shal declare that it is liuing and wil not be vnoccupied Therfore when men heare in the scriptures so high commendacions of faith that it maketh vs to please god to liue with god to vs the children of god if then they phantasy that they be set at liberty froÌ„ doyng al good woorkes and may liue as they lust they trifle with god and deceiue themselues And it is a manifest token that they be farre from hauing the true and liuely faith also farre froÌ„ knowledge what true faith meaneth For the very sure and liuely christian faith is not onely to beleue al thynges of God whiche are conteyned in holye scripture but also is an earnest trust and confidence in God that he dothe regard vs and that he is carefull ouer vs as the father is ouer the childe whome he dothe loue and that he will be merciful vnto vs for his only sonnes saâ—e and that we haue our sauiour Christ oure perpetuall aduocat priest in whose only merites oblation sufferynge we do trust that our offences be contâ—nually washed and purged whensoeuer we repentyng truely do teturne to him with our whole herte stedfastlye determinynge with oure selfes through his grace to obey serue him in hepinge his commaundementes and neuer to turne backe againe to synne Suche is the true faith that the scripture doeth so muche commende the whiche when it seeth and considereth what god hath done for vs is also moued through continuall assistence of the spirit of god to serue and please him to kepe his fauoure to feare his displeasure to continue his obedient children she winge thankefulnes again by obseruing or keping his coÌ„maundemeÌ„tes and that freely for true loue chieflye and not for dreade of punishemeÌ„t or loue of temporal reward coÌ„sidering how clerely without our deseruinges we haue receiued his mercy and pardon frely This true faith wyll she we furth it self Abâ—â—â—â— ii and can not long be idle For as it is written The iuste maÌ„ doth liue by his fayth He neyther slepeth nor is idle when he shoulde wake and be well occupied And god by his Prophete Ieremy saith that he is a happy and blessed man Iere. xvii whiche hath faith and confidence in God For he is lyke a tree set by the waterside that spredeth his rootes abrode toward the moysture and feareth not heate when it commeth his leafe will be grene and wil not cease to bring furth his fruite Euen so faithful men puttynge awaye all feare of aduersitie wyll shewe furth the fruite of their good woorkes as occasion is offered to dooe them ¶ The seconde 〈…〉 of Fayth YE haue hearde in the fyrst part of this sermoÌ„ that there be two kindes of faithe a dead and an vnfruitful faith and a faith liuely that worketh by charitie The first to be vnprofitable the second necessary for the obtayning of oure saluacion the whiche fayth hath charitie alwayes ioyned vnto it and is fruitefull bringyng forth all good workes Nowe as concerninge the same matter you shall heare what foloweth The wise man sayeth he that beleueth in God wil hearken vnto his coÌ„maundementes For if we do not shewe our selues faithfull in our conuersation Eccle. xxxiâ— the faith whiche we pretende to haue is but a fained faith because the true Christian faith is manifestly shewed by good liuing Libro de fiâ—â—et operibuâ— Cap. ii and not by wordes onely as sainct Augustine saith good liuing cannot be separated from true faith which worketh by loue And Sainct Chrisostome sayth Sermo delege et fide faith of it selfe is ful of good workes as sone as a man doth beleue he shal be garnished with them Howe plentyful this faith is of good workes and how it maketh the woorke of one man more acceptable to god then of another S. Paule teacheth at large in the .xi. chap. to the Hebr. Hebre. xi Gene. iiii Gene. vi Eccle. xliiii Gene. xi saying that faith made the oblacion of Abel better then the oblacion of Cain This made Noe to builde the arcke This made Abraham to forsake his countrey and al his frendes and to go into a far countrey there to dwel among straungers So did also Isaac and Iacob depending or hanging only of the helpe and trust that they had in God And wheÌ„ they came to the countrey which god promised theÌ„ they would builde no cities townes nor houses but liued like straungers in Tentes that might euery daye be remoued Their trust was so much in god that they set but litle by any worldly thing for that god had prepared for theÌ„ better dwelling places in heauen of his own foundacioÌ„ building â—ene xii â—ccle xiiii This faith made Abraham ready at gods commaundemente to offre his owne sonne heire Isaac whome he loued so wel and by whom he was promised to haue innumerable issue emong the which one shoulde be borne in whome all nacions should be blessed trusting so much in god that though he were slaine yet that god was able by his omnipotent power to raise him froÌ„ death and perfourme his promise He mistrusted not the promise of god although vnto his reason Exod. ii euery thing semed coÌ„trary He beleued verely that god would not forsake him in dearth famine that was in the couÌ„trey And in al other daungers that he was brought vnto he trusted euer that god would be his god his protectour defendour whatsoeuer he sawe to the coÌ„trary This faith wrought so in the heart of Moses that he refused to be taken for kinge Pharao his daughters sonne to haue great inheritauÌ„ce in Egipt thinking it better with the people of god to haue affliction sorow then with naughtie meÌ„ in sinne to liue pleasauntly for a time By faith he cared not for the threatning of king Pharao for his truste was so in God that he passed not of the felicitie of this worlde but loked for the reward to come in heaueÌ„ settinge his heart vpon the inuisible god as if he had seene him euer present before his eies By faith the childreÌ„ of Israel passed through the red sea Exod. xiâ—â— Iosuâ— vi By saythe the walles of Hierito seldoune withoute stroke and many other wonderful miracles haue ben wrought In all good men that heretofore haue beene fayth hath brought furth theyr good workes and obteyned the promises of God Faith hath stopped the LioÌ„s mouthes Daniel .vi. Daniel .iii. faith hath quenched the force of fyre faith hath escaped the swordes edges Faith hathe gyuen weake meÌ„ strength victory in battail ouerthrowen the armies of infideles raysed the dead to lyfe faith hath made good men to take aduersitie in good part some haue ben mocked and whipped bounde and cast in prison some haue lost all theyr goodes and liued in great pouâ—rtie Some haue wandered in
mountaines hilles and wildernes some haue ben racked some slaine some stoned some sawen some rente in pieces some headed some brente without mercy and would not be deliuered because they loked to rise again to a better state All these fathers martyrs and other holy men whom S. Paule spake of had their faith surely sixed 〈◊〉 God wheÌ„ al the world was against them They did not onely knowe god to be the Lord maker and gouernour of al men in the world but also they had a special coÌ„fidence and trust that he was would be their God their coÌ„forter â—ider helper mainteiner and defendour This is 〈◊〉 â—â—ristian faith whiche these holy men had also ought to haue And altough they were 〈◊〉 named ChristiaÌ„ men yet was it a ChristiaÌ„â—aten 〈◊〉 they had for they loked for all benefytes of 〈…〉 father through the merites of his soÌ„ne 〈…〉 we now doe This difference is betwene them and vs for they loked when Christ should come and wâ—â—â—â— in the time when he is come 〈◊〉 Iohn 〈◊〉 xiv Therfore saith s Augustin the time is altered chaunged but not the faith For we haue both one faith in one Christe The same holy goste also that we haue had they sayth S. Paule â— Cor. iiii For as the holy Gost dooeth teach vs to trust in God and to call vpon him as our father so did he teache them to say as it is written Thou lord art our father and redemer â—say xiiii thy name 〈◊〉 without begynning and euerlasting God gaue them then grace to be his children as he doth vs â—â—we But now by the comming of oure sauiour Christe we haue receiued more aboundantly the spirite of god in our heartes wherby we may conceiue a greater faith and a surer truste then many of them had But in effecte they we be al one we haue the same faith that they had in god and they the same that we haue And S. Paule so much extolleth their faith because we shold no lesse but rather more geue our selfes wholy vnto Christ doth in profession liuinge now when Christ is come then the old fathers did before his coÌ„myng And by al the declaratioÌ„ of S. Paul it is euident that the true liuely christiaÌ„ faith is no dead vaine or vnfruitfull thinge but a thinge of perfecte vertue of wonderful operacion or working strength bringyng furth all good mocions and good woorkes Al holy scripture agreably beareth witnes that a true liuely faith in Christ doth bring furth good workes therfore euery man must examine tryâ— himselfe diligently to know whether he haue the same true liuely faithe in his heart vnfainedly or not whiche he shall knowe by the fruites therof â—â—â—nt that professed the faith of christ wer in this error that they thought they knew god beloued in him when in their life they declared the contrary which error sainct Iohn in his first Epistle coÌ„futing i. Iohn .ii. writeth in this wise herby we are certified that we know God if we obserue his coÌ„mauÌ„demeÌ„tes He that saith he knoweth God and obserueth not his commaundementes is a liar the truth is not in him And again he saith i. Iohn .iii. whosoeuer sinneth doth not see god nor knowe him not no man deceiue you wel beloued childreÌ„ And moreouer he saith hereby we know that we be of the trueth i. Iohn .iii. so we shal perswade our heartes before him For if our owne heartes reproue vs God is aboue oure heartes knoweth al thinges Wel beloued if our heartes reproue vs not then haue we coÌ„fidence in god and shal haue of him whatsoeuer we aske because we kepe his coÌ„maunde mendes and do those thinges that please him And yet further he fayth i. Iohn .v. Euery man that beleueth that Iesus is Christe is borne of god we know that whatsoeuer is borne of god doth not sinne but the generation of God purgeth him and the deuill doeth not touche him And finally he concludeth and shewing the cause i. Iohn .v. why he wrote this Epistle saith for this cause haue I thus writte vnto you that you may know that ye haue euerlastinge life whiche do beleue in the sonne of God And in his third Epistle iii. Iohn .i. he confirmeth the whole matter of faith and workes in fewe wordes saying the that doth wel is of god he that doth euill knoweth not god And 〈◊〉 â—ainct Iohn saith that as the liuely knowlege 〈…〉 of god briÌ„geth furth good worke 〈◊〉 saith he likewise of hope and charitie that theâ— cannot stande with euill liuing i. Iohn iii. Of hope he wâ—â—teth thus we know that when god shal appeare â—â—e shal be lyke vnto him for we shal see him euen as he is And whosoeuer hathe this hope in hym doth purifie himselfe i. Iohn .ii. lyke as God is pure And of charitie he saieth these wordes he that doth kepe gods worde or coÌ„mauÌ„dement in him is truely the perfect loue of god i. Iohn .v. And again he saith this is the loue of god that we should kepe his commauÌ„dementes And. s Iohn wrote not this as a subtile sayinge deuised of his owne phantasye but as a most certaine and necessary trueth taught vnto him by Christ himself the eternal infallible veritie who in many places doeth most clerely affirme that faith hope charitie cannot consyst or stande without good and godly workes Iohn .iii. i. Iohn .v. Of saith he saith He that beleueth in the sonne hath euerlasting life but he that beleueth not in the sonne shal not se that life but the wrath of god remaineth vpon him Iohn .vi. And the same he confirmeth with a double othe saying forsothe forsorth I say vnto you he that beliueth in me hath euerlasting life Now forasmuch as he that beleueth in Christ hath euerlasting life it must nedes coÌ„sequeÌ„tly folow that he that hath this faith must haue also good workes and be studious to obserue Gods commandementes obediently For to them that haue euil workes 〈…〉 leade their life in disobedience transgression or breakyng of Gods commaunds mentes without repeÌ„taunce perteineth not euen lastyng life but euerlasting death as Christe hym selfe saith â–ª Matt. xxv They that doe wel shal go into life eternal but they that do euil shal go into the euerlastyng fyre And again he saith Apoca. xxi I am the first letter the last the beginning the endinge to hym that is a thirst I wil geue of the wel of the water of life frely he that hath the victory shal haue al thinges I will be his God he shal be my sonne but they that be fearefull mistrusting god lackyng faith they that be cursed people and murderers and fornicatours and forcerers and Idolaters and all liers shal haue their porcion in the lake that burneth with fyre and brimstone which is the second death And as
Goddes handes at length In those bookes we shall fynde the father from whom the sonne by whom and the holy ghost in whom all thynges haue theyr beynge and kepynge vp and these thre persons to be but one God and one substaunce In these bokes we may learne to knowe our selues howe byle and miserable we be and also to knowe God how good he is of him selfe and howe he maketh vs and all creatures parttakers of his goodnes We may learne also in these bokes to knowe Gods wyll and pleasure asmuch as for this present tyme is conuenient for vs to knowe And as the great clerke and godly preacher sainct Iohn Chrisostome sayth what so euer is required to saluacioÌ„ of man is fully conteyned in the scripture of God He that is ignorant may there learne and haue knowledge he that is harde hearted 〈◊〉 an obstinate synner shall there fynde euer 〈…〉 tormentes prepared of Gods iustice to make◠〈◊〉 afrayde and to molyfye or soften hym He that 〈◊〉 oppressed with miserie in this worlde shall there fynde reliefe in the promises of euerlasting lyfe to his great consolacion comfort He that is wounded by the deuyll vnto death shal fynde there medicine whereby he maye be restored agayne vnto health If it shall require to teache any trueth or reproue false doctrine to rebuke any vice to commend any vertue to geue good counsaile to comfort or to exhort or to do any other thing requisite for our saluacion al those thynges saith S. Chrisostome we may learne pleÌ„tifully of the scripture There is saith Fulgentius aboundantly inough both for men to eate children to sucke There is whatsoeuer is mete for all ages Holi scripture ministreth sufficient doctrine for all degres and ages Math. iiii Luke .iii. Iohn xvii Psal .xix. for all degrees and sortes of men These bokes therefore ought to be much in our handes in our eyes in our eares in our mouthes but most of al in our heartes For the scripture of God is the heauenly meate of our soules the hearyng keping of it maketh vs blessed sanctifieth vs and maketh vs holy it turneth our soules it is a lyght lantarne to our feete it is a sure stedfast and euerlastyng instrument of saluacion it geueth wisedome to the humble lowely hartes What coÌ„modities and profites the knowleâ—e of holye scripture bryngeth it comforteth maketh glad chereth and cherisheth our conscience it is a more excellent iewell or treasure then any golde or precious stone it is more swete then hony or hony combe it is called the best parte whiche Marye dyd chose for it hath in it euerlastyng comfort Luke .x. The wordes of holy scripture be called woordes of euerlastyng lyfe Iohn .vi. for they be Goddes instrument ordeyned for the same purpose Colloss vi They haue power to tourne thorough Gods promise they be effectuall through Goddes 〈…〉 beyng receyued inâ— a fayth 〈◊〉 heart they haue euer an heauenly spiritual working in them they are liuely quicke â—â—bre 〈◊〉 myghty in operation sharper then any two edged sworde and entreth through euen vnto the deuydyng a sonder of the soule and the spirite of the ioyntes and the mary Christ calleth hym a wyse buylder Math. vâ— Iohn .xii. that buildeth vpon his worde vpon his sure and substanciall foundacion By this worde of God we shal be iudged for the woorde that I speake saith Christ is it that shall iudge in the last day Ioh .xiiii. He that kepeth the worde of Christe is promised the loue and fauour of God that he shal be the dwellyng place or temple of the blessed Trinitie This woorde whosoeuer is diligent to reade and in his heart to print that he readeth the great affection to the transitorye thynges of this worlde shal be minished in him the great desyre of heauenly thynges that be therein promised of God shall increase in hym And there is nothyng that so much strengtheneth our faith truste in God that so much kepeth vp innocencye and purenes of the heart and also of outward godly lyfe conuersation as continual reading and recordyng of Gods worde For that thing which by continual vse of reading of holy scripture and diligent searchyng of the same is depely printed and grauen in the hart at length turneth almost into nature And moreouer the effects vertue of Gods worde is to illuminate the ignoraunt and to geue more lyght vnto them that faythfully and diligently reade it to comfort theyr heartes and to 〈◊〉 age them to perfourme that whiche of God 〈◊〉 commaunded It teacheth patienc◠〈◊〉 aduersiâ—â—â— in prosperitie humblenes what â—onoure is due vnto God what mercy and charitie to our neighbour It geueth good counsell in all doubtfull thynges i. Re. xiiii ii Par. xâ— 1 Cor. xv 1. Iohn v. It sheweth of whom we shall looke for ayde and helpe in all perilles and that God is the onely geuer of victory in all battayles and temptacions of our enemies Who profit most in readyng goddes worde bodely and ghostely And in reading of Gods word he most profiteth not alwayes that is most ready in turning of the boke or in saying of it without the booke but he that is moste turned into it that is most inspired with the holy ghost most in his heart life altred and chaÌ„ged into that thing which he readeth he that is dayly lesse and lesse proude lesse wrathfull lesse couetous lesse desirous of worldely and vayne pleasures he that daily forsaking his old vicious lyfe increaseth in vertue more and more And to be short there is nothyng that more maintaineth godlynes of the mynde driueth away vngodlynes then doth the continuall readyng or hearing of Gods worde if it be ioyned with a godly mynd and a good affection to knowe and folowe Gods wyll For without a single eye pure entent and good mynde nothyng is allowed for good before God Esai v. Mat. xxii 1. Cor. xiiii What incommodities the ignorance of goddes word bâ—inâ—eth And on the other syde nothing more darkeneth Christe and the glorye of God nor bryngeth in more blyndenesse and all kyndes of vyces then doth the ignoraunce of Gods worde ¶ The seconde parâ— of the 〈◊〉 of the holy Scripture IN the firste part of this Sermon which exhorteth to the knowledge of holy scriptur was declared wherfore the knoweledge of the same is necessary and profitable to al men And that by the true knowledge vnderstanding of scripture the moste necessarye poyntes of our duetie towardes God our neighbours are also knowen Nowe as concerning the same matter you shall heare what foloweth It we professe Christe why be we not ashamed to be ignorant in his doctrine Seing that euery man is ashâ—med to be ignorant in that lerning which he professeth That man is ashamed to be called a Philosopher which readeth not the bokes of Philosophie to be called a lawyer and Astronomer or a
excepted from the knowledge of goddâ—â— wâ—ll and necessary for saluacioÌ„ euery mans duerie is to learn them to prynt them in memory and effectuallye to exercise them And as for the darke misteries to be contented to be ignoraunt in them vntyll such tyme as it shall please God to open those thynges vnto hym In the meane season yf he lacke eyther aptnes or oportunitie God wyll not impute it to his folly but yet it behoueth not that such as be apt shoulde set asyde readyng because some other be vnapt to reade neuerthelesse â–ª for the hardenes of such places What persons wold haue ignorance to continue the reading of the whole ought not to be set aparte And briefely to conclude as S. Augustine saith by the scripture all men be amended weake men be strengthened and stronge men be comforted So that surelye none be enemies to the readynge of Gods worde but such as either be so ignorauÌ„t that they know not how wholsome a thing it is or els be so sicke The holye Scripture is one of â—odâ— chief benefitâ—â— that they hate the most coÌ„fortable medicine that should heale them or so vngodly that they would wishe the people styll to continue in blyndenesse and ignoraunce of God Thus we â—aue briefly â—â—â—â—ded sâ—me part of the commoditieâ— of Gods hoâ—y worde wâ—â—ch is one of Gods chiefe and principall benefites â—euen 〈◊〉 declared to mankind here in earth Let vs thâ—nâ—e God heartely for this his great and speciall 〈◊〉 beneficiall â—auour and fatherly prouidence Let vs be glad to reuiue this precious gyft of our heauenly father Let vs heare reade and know these holy rules The right reâ—dynge vse fruit full studiâ—ng in holye scrypture Psal 1. iniunctions and stâ—â—â—utes of our Christen religion vpon that we haue made profession to God at our baptisme Let vs with feare reuerence lay vp in the chest of our heartes these necessary and fruitfull lâ—ssons Let vs night day muse haue meditacion and contemplacion in them Let vs ruminate and as it were chew the â—udde that we may haue the â—wete â—eâ—se spirituall effect mary hony kyrnell taste comfort consolation of them Let vs stay quiete and certifie our consciences with the most infallyble certaintie trueth and perpetual assuraunce of them Let vs pray to God the only aâ—â—cthour of these heaueÌ„ly studies that we may speake thinke beleue liue and depart hence according to the wholsome doctrine verities of them And by that meanes in this worlde we shall haue Gods defence fauour grace with the vnspeakeable solace of peace and â—uâ—etnes of conscience â–ª after this miserable lifâ—â— we shall enioye the endles blisse and glory of heâ—uen â–ª which he graunt vs all that dyed for vs all Iesus Christ â–ª to whom with the father and the holy ghost be all honour and glory â—â—th nowe and euerlastyngly Ame◠¶ 〈…〉 kynde and of his condeâ—â—â—â—â—tâ— to death euerlastyng by his owne synne THe holy Ghost in writyng the holy scripture is in nothinge more dilygent then to put down mans vaine glory and pride whiche of all vyces is moste vniuersally grafted in all mankind euen froÌ„ the first infectioÌ„ of our firste father Adam And therfore we reade in many places of scripture many notable lessons against this olde roted vice to teache vs the moste commendable vertue of humilitie how to knowe our selues to remembre what we be of our selues In the boke of Genesis Gene. 〈◊〉 almighty god geueth vs all a title name in our great graunde father Adam whiche ought to warne vs all to consyder what we be wherof we be from whence we came whether we shal sayinge thus in the sweate of thy face shalt thou eate thy bread til thou be turned again into the ground for out of it wast thou taken in asmuch as thou art dust into dust shalt thou be turned again Here as it were in a glasse we maye learne to knowe oure selues to bee but grossd yearth asshes that to earth and asshes we shall returne Also the holy patriarche Abraham dyd wel remember this name title dust earth and asshes appoynted and assigned by God to all 〈◊〉 and therfore he calleth hymselfe by tha◠〈…〉 when he maketh his earnest prayer for 〈…〉 â—omâ—â—re And we reade 〈…〉 that Iudith 〈…〉 Hieâ—â—â—is with other holy 〈…〉 did vse sacke 〈…〉 and 〈◊〉 vppon theyr 〈…〉 led their sinfull lyuyng They called and tryed to God for help and mercy with such a ceremonie of sacke cloth dust asshes that thereby they might declare to the whole world what an humble and lowely estimacion they had of them selues how well they remembred theyr name and tylle aforesayde theyr vyle corrupt frayle nature dust earth and asshes The boke of wisdome also wylling to pull downe our proude stomakes â—ay vii moueth vs diligently to remember our mortal and earthly generacion which we haue all of hym that was fyrste made that all men aswell kynges as subiectes come into this worlde and go out of the same in lyke sort that is as of our selues ful miserable as we may dayly see And almighty God coÌ„maunded his Prophet Esai Esai xl to make a proclamacion crye to the whole worlde and Esai asking what shal I crye The Lorde aunswered crye that all fleshe is grasse that all the glorye thereof is but as the floure of the field when the grasse is withered the floure falleth away when the wynd of the Lorde bloweth vpoÌ„ it The people surely is grasse the whiche drieth vy the floure fadeth away And the holy Prophet Iob hauing in him selfe great experience of the miserable sinfull estate of man doeth open the same to the worlde in these wordes Man saith he that is borne of a woman lyuyng but a short tyme Iob. xiiii is full of manifolde miseries he springeth vp lyke a floure fadeth agayne vanyshyng away as it were a shadow neuer continuâ—â—◠〈◊〉 one state And doest thou iudge it meete O 〈…〉 thine eyes vpoÌ„ such a one to bryng 〈…〉 â—â—â—â—ment with the Who can make hym cleane that is conceiued oâ—â—n vncleane 〈◊〉 〈◊〉 men of theyr euilnes naturall prones be so vniuersally geueÌ„ to sinne that as the scripture saith God repeted that euer he made man Ge. v. vâ—â— And by sinne his indignacâ—â— was so much prouoked against the world that he drowned all the worlde with Noes flud except Noe him selfe his little houshold It is not without greate cause that the scripture of God doth so many tymes call all men here in this world by this word earth O thou earth earth earth saith Ieremy heare the word of the Lorde Iere. xiiii This our right name callyng title earth earth earth pronounced by the Prophet sheweth what we be in dede by whatsoeuer other style tytle or dignitie men do call vs. Thus he plainely named vs who knoweth
beste both what we be what we ought of right to be called And thus he setteth vs forth speking by his faithful Apostle S. Paul Rom. iiâ—â— al men Iewes and Gentiles are vnder sinne ther is none righteous no not one there is none that vnderstandeth ther is none that seketh after god they are al gone out of the way they are all vnprofitable there is none that doth good no not one their throte is an open sepulchre with their toÌ„ges they haue vsed craft deceit the poyson of serpentes is vnder their lyppes theyr mouth is ful of cursyng bytternes their fete are swift to shed blud destruction wretchednes are in their wayes and the way of peace haue they not knoweÌ„ their is no fere of god before their eyes And in another place S. Paule writeth thus God hath wray 〈◊〉 â—â—â—cioÌ„s in vnbeliefe 〈…〉 that he might haue 〈…〉 The scripture shutteth vp al 〈…〉 promise by the faith of Iesus Christ Would be geuen vnto theÌ„ that beleue S. Paule in many places painteth vs out in our colours callyng vs the children of the wrath of god wheÌ„ we be borne saiyng also that we cannot thinke a good thought of our selues much lesse can we say wel or do wel of our selues And the wise man saith in the boke of Prouerbes Pro. xxiiii the iust man falleth seueÌ„ times a day The most tried approued man Iob feared al his workes Luke i. S. Iohn the Baptist being sanctified in his mothers woÌ„be praysed before he was borne beyng called an Aungell great before the lord fylled euen from his birth with the holy gost the preparer of the way for our sauior Chryst commended of our sauior Christ to be more then a prophet the greatest that euer was borne of a woman yet he plainely graunteth that he had nede to be washed of Christ he worthely extolleth and glorifieth his lord and master Christ humbleth himself as vnworthy to vnbuckle his shoes geueth al honor glory to god So doth S. Paule both oft euideÌ„tly coÌ„fesse himself Math. iii. what he was of himself euer geuing as a most faithful seruaunt al praise to hys master sauior So doth blessed S. Iohn the EuaÌ„gelist 1. Iohn .i. â—ud ii in the name of himself of al other holy men be thei neuer so iust make this open confession if we say we haue no sinne we deceiue our selues the truth is not in vs If we knowlege our sinnes God is faythfull iust to forgeue vs our synnes and to clense vs from all vnrighteousnes yf wee say we haue not synned we make him a lyer and his word is not in vs. Wherfore the wise man in the boke Eccle. vii called Ecclesiastes maketh this true generall 〈…〉 There is 〈…〉 earth that doth good sinneth not And. S. Dauid is ashamed of his sinne Psalm .ii. but not to confesse his sinne How oft how earnestly lamentably both he desire gods great mercy for his great offences that god should not enter into iudgement with him And againe Psal cxâ—â—â— how wel weigheth this holy maÌ„ his sinnes when he confesseth that they he so many in numbre so hid harde to vnderstand that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion consideracion of his sinnes yet not comming to the bottome of them Psal xix he maketh supplicacion to God to forgeue him his prieuy secret hid sinnes to the knowledge of that which he cannot attaine vnto He weigheth ryghtly hys sinnes from the original roote spring head perceiuing inclinacions prouocacioÌ„s stirringes stinginges buddes brauÌ„ces dregges infectioÌ„s tastes felynges sentes of them to continue in him stil Wherfore he saith marke and beholde Psalm .ii. I was conceiued in sinnes he saith not sinne but in the plurall number sinnes forasmuch as out of one as fountayne springeth all the reste Oure sauioure Christ saieth there is none good but god Markâ— x. Luk. xviiâ— Iohn .xv. Luke xviâ— and that we can do nothing that is good without him nor no man can come to the father but by him He coÌ„maundeth vs all to saye that we be vnprofytable seruauntes when we haue don al that we can do He preferreth the penytent Publycan before the proude holy glorious Pharisey Luk. xviiâ— Math. iâ— He calleth himselfe a phisicyon but not to them that be whole but to them that be sicke haue nede of his sâ—â—ue 〈…〉 prayer◠〈…〉 knowledge our selues sinners and to aske righteousnes and deliueraunce from al euyls at our heauenly fathers hande He declareth that the sinnes of our owne heartes do defyle our own selues He teacheth that an euyll word or thought Mat. xii deserueth condemnacion affirminge that we shall geue an accoumpt for euery idle worde Mat. xv He saith he came not to saue but the shepe that were vtterly lost cast away Therfore fewe of the proude iust learned wise perfect and holy Pharise ys were saued by him because they iustified them selues by their counterfeit holynesse before men Wherfore good people let vs be ware of such hipocrisie vaineglory and iustifying of our selues ¶ The seconde part of the Sermon of the miserie of man FOr asmuch as the true knowledge of our selues is verye necessarye to come to the right knowledge of God ye haue hearde in the laste readynge howe humbly all godly meÌ„ alwayes haue thought of them selues and so to thynke and iudge of them selues are taught of God theyr creator by his holy worde For of oure selues we be crabtrees that can brynge forth no apples We be of our selues of suche earth as can bryng forth but weedes nettles brambles bryers cockle and darnell Our fruites be declared in the .v. Chapter to the Galathians We haue neyther faith 〈◊〉 v. charitie hope pacience chastitie nor any thyng els that good is but of 〈◊〉 thâ—◠〈◊〉 these vertues be called there the scuites of the hâ—ly ghost not the fruites of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched sinners And let vs ernestly repent and humble our selues heartely crye to God for mercie Lette vs all confesse with mouth and hearte that we be full of imperfections Let vs knowe oure owne woorkes of what imperfection they be and then we shall not stand foolyshely and arrogantly in our owne conceites nor chalenge any part of Iustification by our merites or woorkes For truely there be imperfections in our best woorkes we doe not loue God so much as we are bounde to do with all our heart mynde and power we do not feare God so much as we ought to do we do not pray to Godde but with greate and manye imperfections we geue forgeue beleue liue and hope vnperfectlye we speake thynke and do vnperfectlye we fyght agaynst the deuyll
the worlde and the fleshe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfectioÌ„ yea let vs not be ashamed to confesse imperfection euen in all oure owne best woorkes Let none of vs be ashamed to say with holy S. Peter I am a sinful maÌ„ Luke vâ— Psal â—vâ— Let vs al say with the holy Prophet Dauid we haue sinned with oure fathers we haue done anrisse â–ª and dealt wickedly Let vs al make opeÌ„ confessioÌ„ with the prodigall sonne to our father say with him we haue sinned against â–ª â—auen before the O father we are not worthy to de called thisâ—â—â—s Let vs al say with holy Baruâ—â— O lord 〈…〉 to vs 〈…〉 is worthâ—â—y 〈…〉 confusyon and to thee righteousnes We haue sinned we haue doeâ— wickedly we haue behaued our selfes vngodly in al thy righteousnes Let vs all saye with the holy Prophet Danyel Daniel is O lord righteousnes belongeth to thee vnto vs belongeth confusion We haue sinned we haue bene naughtie we haue offended we haue fled from thee we haue gone backe from all thy preceptes and iudgmentes So we learne of al good men in holy scripture to humble our selues and to exalte extol praise magnify glorify God Thus we haue heard howe euyll we be of our selues howe of oure selfes and by our selfes we haue no goodnes helpe nor saluacion but contrary wise sinne dampnacion death euerlastynge whiche yf wee depely weigh and considre we sâ—al the better vnderstand the great mercy of God and howe our saluacion commeth onely by Christ For in our selues as of our selues we fynde nothing 〈◊〉 Cor. iii wherby we may be deliuered from this miserable captiuitie into the which we were caste through the enuy of the deuyll by breakinge of gods commaundement â—â—saluâ— i. in our first parente Adam We are all become vncleane but we all are not able to clense our selues nor to make one another of vs but we are not able to make our selues the childreÌ„ cleane â—phe ii We are by nature the childreÌ„ of gods wrath and inherytours of gods glory We are shepe that runne astraye â— Pet. ii but we cannot of oure owne power come againe to the shepfold so great is our imperfection and weakeneâ—â— In our selues therfore maye not we glorye whiche of our selues are nothing but sinfull Neither we maye reioyce in any workes that we do which all be so vnperfect and vnpure that they are not able to stand before the righteous iudgement seate of God as the holy prophet Dauid saith Psa cxiâ—â— Entre not into iudgemet with thy seruauÌ„t O lord for no man that liueth shal be founde righteous in thy syght ii Cor. i. To God therefore must we flee or els shall we neuer fynd peace rest quietnes of conscience in our heartes For he is the father of mercies and God of all consolation He is the lord with whoÌ„ is plenteous redemption He is the God which of his own mercy saueth vs Psal cxxi and setteth out his charitie and exceading loue towardes vs in that of his owne voluntarye goodnes when we were perished he saued vs prouyded an euerlastyng kyngdome for vs. And all these heauenly treasures are geuen vs not for our own deserts merites or good dedes which of our selues we haue none but of his mere mercy freely And for whose sake Truly for Iesus Christes sake that pure vndefyled lambe of God He is that dearely beloued soÌ„ne for whose sake god is fully pacified satisfied Iohn .i. 1. Pet. ii set at one with man He is the lambe of God which taketh away the sinnes of the world of whom onely it may be truly spoken that he did all thinges well in his mouth was founde no craft nor subtiltie Iohn .i. None but he alone may say the Prince of the worlde came and in me he hath nothing And he alone may saye also Iohn viii Hebr .viii. whiche of you shal reproue me of any fault He is that hygh and euerlasting priest which hath offred him selfe anâ— for all vpon the aulter of the crosse and with that one oblacion hath made perfect for euermore thâ—â— that are sanctified Iohn â— He is the alone mediâ—â—◠〈◊〉 twene God and man which payed our raunsome to God with his owne bloud and with that hath he clensed vs all from sinne He is the Phisition which healeth all our diseases Math. i. He is that sauiour which saueth his people froÌ„ all theyr sinnes To be short he is that flowyng and moste plenteous fountayne of whose fulnesse all we haue receiued For in him alone are all the treasures of the wisedome and knowledge of God hydden And in hym and by hym haue we from God the father all good thynges perteynyng eyther to the body or to the soule O howe much are we bounde to this our heauenly father for his great mercies which he hath so plenteously declared vnto vs in Chryst Iesu our Lorde and sauiour What thankes worthy and sufficient can we geue to hym Let vs all with one accorde burste our with ioyfull voyces euer praysyng magnifying this lorde of mercye for his tender kindnesse she wed to vs in his dearely beloued sonne Iesus Christ our Lorde Hytherto haue we hearde what we are of oure selues verely sinfull 〈…〉 wretched and damnable agayne we haue hearde howe that of oure selues by our selues we are not able eyther to thinke a good thought or worke a good dede so that we can fynde in our selues no hope of saluacion but rather whatsoeuer maketh vnto our destruction Agayne we haue hearde the tender kindenesse and great mercy of God the father towardes vs 〈…〉 and howe beneficial he is to vs for Christes sake without our merites or desertes euen of his own mere mercyr and tender goodnesse Nowe howe there exceadyng great mercies of God 〈…〉 set abroade in Chryste Iesu for vs be obteyned and howe we be deliuered from the captiuitie of synne death and hell it shall more at large with Gods helpe be declared in the next Sermon In the meane season yea and at al tymes let vs learne to know our selues our frailtie and weakenesse without any crakyng or bostyng of our owne good deedes and merites Let vs also knowledge the exceading mercy of God towardes vs and confesse that as of our selues commeth all euyll and damnacione so lykewyse of hym commeth all goodnesse and saluacion as God hym selfe saith by the Prophet Oze O Israell Oze xiiâ— thy destruction commeth of thy selfe but in me onely is thy helpe and comfort If we thus humbly submit our selues in the sight of Goâ— we may be sure that in the tyme of hiâ— disitacion he wyll lyfte vs vp vnto the kyngdome of his dearely beloued sonne Christ Iesu our Lord to whom with the father and the holy ghost be all honor and glory for euer AMEN 〈…〉 of mankynd by onely Christ haâ—â— Saâ—â—â—r
office of God onely But in iustificacion is the office of God onely and is not a thyng whiche we render vnto hym but whiche we receiue of hym not whiche we giue to hym but whiche we take of hym by his free mercie and by the onely merites of his moste derely beloued sonne our onely redemer Sauiour and iustifier Iesus Christe So that the true vnderstaÌ„dyng of this doctrine we be iustified frely by faithe without woorkes or that we be iustified by faith in Christ onely is not that this our owne acte to beleue in Christ or this our faithe in Christe whiche is within vs doeth iustifie vs and deserue our iustificacion vnto vs for that were to coumpte our selues to bee iustified by some acte or vertue that is within our selues but the true vnderstanding and meaning therof is that although we heare Gods woorde and beleue it although we haue faith hope charitee repentaunce dread and feare of GOD within vs and doe neuer so many good workes thereunto yet we must renounce the merite of all our saied vertues of faith hope charitie and all our other vertues and good deedes whiche we either haue doen shall doe or can doe as thinges that be farre to weake and insufficient and vnperfecte to deserite remission of our synnes and our iustificacion and therefore we muste trust onely in Gods mercie and that sacrifice which our high prieste and sauiour Christ Iesus the sonne of God one 's offered for vs vpon the crosse to obtaine therby Gods grace and remission aswell of our originall sinne in Baptisme as of all actuall sinne coÌ„mitted by vs after our Baptisme if we truely repent and tourne vnfainedly to hym againe So that as sainct Ihon Baptist although he were neuer so vertuous and Godly a man yet in this matter of forgiuyng of synne he did put the people froÌ„ hym and appoincted theim vnto Christe saiyng thus vnto theim Beholde Ihon. i. yonder is the Lambe of God which taketh awaie the sinnes of the world euen so as great and as godly a vertue as the liuely faith is yet it putteth vs from it self and remitteth or appoincteth vs vnto Christ for to haue onely by hym remission of our synnes or iustificacion So that our faith in Christ as it were saieth vnto vs thus it is not I â–ª that take a waie your synnes but it is Christ onely and to him onely â–ª I send you for that purpose forsaking therin al your good vertues woordes thoughtes and workes and onely puttyng your trust in Christ 〈◊〉 Saâ—uation IT hath bene manifestly declared vnto you â–ª that no man can fulfyl the lawe of God and therfore by the laâ—â—â—â—â—â—enne are condemned wherupon it folowed necessarylye that some other thynge should be required for our saluacion than the lawe and thaâ— is a true and a lyuely faith in Christe bringynge foorth good workes and a lyfe accordyng to Gods commaundementes And also you hearde the auncient aucthours mindes of this sayinge faith in Christ only iustifieth maÌ„ so plainly declared that you sâ— that the very true meaning of this propostcioÌ„ or saâ—yng We be iustified by faith in Christ onely accordyng to the meanyng of the olde auncient auctours is this we putte oure faith in Christe that we be iustified by hym onely that we be iustified by Gods free mercy and the merites of our sauiour Christe onely by no vertue or good worke of our owne that is in vs or that we 〈◊〉 be able to haue or to do for to deserue the same Christe himselfe only being the cause meritorious therof Here you perceaue many wordes to bee vsed to auoyde contention in wordes with them that delyght to braule about woordes â–ª and also to shewe the true meanyng to auoide euil takyng and misvnderstandinge and yet peraduenture al will not serue with them that the contencious but contenâ—â—â—s will euer forâ—e maâ—â—er â—f conâ—ention euen when they haue noâ—e 〈…〉 therto Not withstanding forty nyghtes without meâ—â—t and drinke that he wrought al kynde of miracles declaryng himselfe very god They beleue also that Christ for our sakes suffered moste painefull death to redene vs from euerlastynge death and that he rose againe from death the third day they beleue that he ascenâ—â—d into heauen and that he sitteth on the righte hande of the father at the last end of this world shal come again and iudge both the quicke and the dead These articles of oure fayth the deiuils beleue and so they beleue all thinges that bee written in the new and olde Testament to be true and yet for all this faith they be but deuils remaining styll in theyr damnable estate Iackynge â—â—e very true Christian faith What is the truâ—e â—usâ—◠〈◊〉 syuâ—g fayth For the right and true ChristiaÌ„ faith is not only to beleue that holy scripture and all the foresaide articles of our faith are true but also to haue a sure trust and coÌ„fidence in gods mercifull promises to be saued from euerlastynge damnatioÌ„ by Christ whereof doeth folow a louing hert to obey his commaundemeÌ„tes And this true Christian faith neyther anye deuill hath 〈…〉 nor yet any man which in the outwarde profession of his mouth and in his outward receiuing of the sacramentes â–ª in cumming to the church and in al otheâ— outward appearaunces semeth to be a Christ 〈◊〉 manne yet in his liuinge and dedes sheweth 〈◊〉 contrarye For howe can a manne haue this 〈◊〉 fayth this sure trust and conâ—idence 〈…〉 by the meritâ—s of Christe his sinnes beâ—◠〈…〉 and he recoâ—â—â—â—d to the fâ—uoâ—â—◠〈…〉 paâ—â—akâ—â— of the kingdom of 〈…〉 he lyueth vngodlye and denieth 〈…〉 dedes Surely no suche vngodly maune can haue this saith trust in god For as they know Christe to be the onely sauiour of the world so they know also that wicked men shal not enioye the kyngdoÌ„ of god They know that god hateth vnrighteousnes Psalm .v. that he will destroy all those that speake vâ—truelye that those that haue done good woorkeâ— whiche can not be done without a liuely fayth in Christe shall come furth into the resurrection of life and those that haue doen euil shal come vnto resurrection of iudgement very well they knowe also that to them that be coÌ„tencious and to them that wil not be obedient vnto the trueth but will obeye vnrighteousnes shall come indignation wrath and affliction c. Therfore to conclude coÌ„sidering the infinite benefites of God shewed and geuen vnto vs mercifullye without our desertes who hath not onely created vs of nothing and froÌ„ a piece of vyle clay of his infinite goodnes hathe exalted vs as touchinge our soule vnto his owne similitude and lykenesse but also wheras we wer condemned to hel and death euerlastyng hath geuen his owne naturall sonne being god eternall immortal and equal vnto hymselfe in power and glory to be incarnated and to take our mortal nature vpon hym with the infirmities of the same and in the same nature to suffre
in somuch that Iewes Turkes Infideles all brute beastes doe loue them that be theyr frendes of whome they haue their liuing or any other benesites But to loue enemies is the proper condicion onely of them that be the children of GOD the disciples and folowers of Christ Notwithstandyng mans frowarde and corrupt nature weigheth ouer depely many tymes the offence and displeasure doen vnto him by enemyes and thinketh it a burden intollerable to be bounde to loue them that hate him But the burden shoulde be easy enough if on the other side euery man would consider what displeasure he hath doen to hys enemye againe what pleasure he hath receiued of his enemie And if we find no equal or euen recompense neither in receiuing pleasures of our enemye nor in requytting displeasures vnto him again then let vs pondre the displesures which we haue doen against almyghty GOD how often and howe greuously we haue offended him Wherof if we will haue of GOD forgeuenes there is none other remedye but to forgeue the offences doen vnto vs which be very small in comparyson of our offences doen agaynst GOD. And it we consydre that he whiche hath offended vs deserueth not to be forgeuen of vs let vs consyder agayne that we much lesse deserue to be forgeuē of GOD. And although our enemy deserue not to be forgeuen for his owne sake yet we ought to forgeue him for GOD'S loue considering howe great many benefytes we haue receiued of him without out desertes that Christ hath deserued of vs that for his sake we shoulde forgeue thē theyr trespasses cōmitted agaynst vs. A Questyon But here may rise a necessary question to be dissolued if charitie requyre to think speke do wel vnto euery man both good euil how ran magistrates execute iustice vpō malefactors or euil doers with charitie Howe can they cast euil 〈◊〉 in prison take away theyr goodes and sometime their lifes according to lawes if charitie wil not suffer thē so to do An Answere Herevnto is a playne a breif answere that plagues and punishmētes be not euil of themselues if they be wel taken of the harmelesse And to an euyll man they are both good necessary may be executed according to charitie Charitie hath two offyces with charitie shuld be executed For declaratiō wherof you shal vnderstand that charitie hath .ii. offices th one contrary to the other yet both necessary to be vsed vpon men of contrary sort disposition The one office of charitie is to cherishe good harmelesse men not to oppresse them with false accusatiōs but to encourage thē with rewards to do wel to continue in wel doing defēding them with the sweord frō their aduersaries And the office of Bishopes pastores is to prayse good mē for wel doing that they may continue therin and to rebuke and correct by the worde of GOD the offences and crimes of all euill dysposed personnes For the other office of charitie is to rebuke correcte and punyshe vice withoute regarde of personnes and this to be vsed agaynst them onely that be euyl men and malefactors or euyl doers And that it is aswell the office of charitie to rebuke punysh and correcte them that be euil as it is to cherish reward thē that be good harmlesse S. Paule declareth writing to the Ro. saying Rom. 13 that the high powers are ordayned of GOD not to be dreadful to them that do wel but vnto malefactours to draw the sword to take vēgeaunce of him that committeth the synne And S. Paule biddeth Timothie stoutelye and earnestlye to rebuke synne 1 Tim 1 by the woorde of God So that both offyces should be dilygently executed to fight againste the kingdome of the deuil the preacher with the worde 〈◊〉 the gouernour with the sweord Els they loue neither GOD nor them whom they gouerne yf for lacke of correction they wilfully suffer GOD to be offēded thē whom they gouerne to perishe For as euery louing father correcteth his naturall sonne when he doth amysse or els he loueth hym not so all gouernours of realmes countryes townes and houses should louingly correct them which be offendours vnder their gouernaunce cherish them which liue innocently if they haue any respect either vnto god and theyr office or loue vnto thē of whom they haue gouernaunce And such rebukes and punishmentes of them that offend must be doen in due tyme leste by delay the offendours fal hedlonges into all maner of mischeife and not onely be euil thē selues but also do hurt vnto many mē drawing other by their euill example to sinne outrage after thē As one thefe may both robbe many men and also make mani theues and one sedicious persō may alure many noy a whole towne or countrye And such euyl persones that be so great offendors of God and the common weale charitie requyreth to be cut of from the body of the common weale lest they corrupt other good honest persons lyke as a good surgion cutteth awai a rotten and festred membre for loue he hath to the whole body lest it infect other mēbres adioyning to it Thus it is declared vnto you what true charytie or christian loue is so playnlye that no man nede to be deceiued Whiche loue whosoeuer kepeth not only towardes God whō he is bound to loue aboue althinges but also towardes hys neighbor aswell frende as fo◠it shal surely kepe him from all offence of GOD and iust offence of man Therfore beare well away this one short lesson that by true christiā charitie GOD ought to be loued aboue all thinges all men ought to be loued good and euil frend and foe and to al suche we oughte as we maye to do good those that be good of loue to encourage and cherish because they be good and those that be euyll of loue to procure seke their correctiō and due punishmēt that they may therby either be brought to goodnes or at the leaste that GOD and the common wealth may be the lesse hurt and offended And yf we thus direct our lyfe by christyan loue and Charytye then Christ doth promise and assure vs that he loueth vs that we be the children of oure heauenlye father reconciled to hys fauoure verye membres of Christ and that after this shorte tyme of this present and mortal lyfe we shall haue with hym euerlastynge lyfe in hys euerlastyng kyngdome of heauen Therefore to hym with the father and the holy Gost be all honoure and glorye now and euer AMEN Agaynst swearynge and Periurye ALmighty God to the intent his most holy name should be had in honour euermore be magnified of the people commaundeth that no manne should take his name vainely in hys mouth threateninge punishmente vnto hym that vnreuerentlye abuseth it by swearynge forswearyng and blasphemye To the intent therefore that this commaundement maye be the better knowen and kept it
commaund the cloudes that they shall not raine vpon it wherby is signified the teachinge of his holy word which S. Paule after a lyke maner expresseth by planting and watering meaning that he wylcake that away from theÌ„ So that they shal be no lenger of his kingdome they shal be no leiger gouerned by his holy spirites they shal be frustrated of the grace and benefites that they hadde and tuer mighte haue enioyed throughe Christe They shal be depriued of the heauenly light and life which they had in Chryst whiles they abode in him They shal be as they were once as men without GOD in this world or rather in woorse takynge And to be short they shal be geuen into the power of the deuyl which beareth the rule in al theÌ„ that be cast awaye from GOD as be dyd in Saul Iudas and generally in al suche as worke after their owne wylles 1. Re 25. the children of diffidence and infidelitie Let vs beware therefore good christyan people lest that we reiecting GODS woord by the whyche we obteine and reteine true faith in GOD be not at length cast of so farre that we become as the chyldren of infidelitie which be of two sortes farre dyuerse yea almost cleane contrary and yet both bee verye farre from returning to GOD. The one forte onelye waying their sinful detestable liuing with the right iudgment straightnes of GODS righteousenes be so destitute of counsail and be so comfortles as all they must nedes be from whom the spirite of counsayl and comfort is gone that they will not be perswaded in their hertes but that either GOD cannot or els that he wil not take them agayne to his fauor and mercye The other hearyng the louing large promises of GODS mercye and so not conceiâ—â—nge a right faith therof make those promises larger then euer GOD did trusting that although they coÌ„tinue in their sinful and detestable liuinge neuer so longe yet that GOD at the ende of their lyte wil shewe hys mercy vpon them and that then they wil returne And doth these two fortes of men Eze. 18. and. 33. de in a dawnable state and yet neuer thelesse GOD who willeth not the deth of the wicked hath shewed meanes wherby both the same if they take hede in season may escape A gaynst desperation The fyrst as they doe dread GODS rightefull iustice in punishing sinners wherby they shuld be dismaid and shuld despayre indeoe as touching any hope that may be in themselues soo if they woulde constantly beleue that GODS mercy is the remedye appoynted agaynst such despayre and distrust not onely for them but generally for al that be forye and truely repentant wil therwithall sticke to GODS mercy they may be sure they shal obtein mercy and enter into the porte or hauen of sauegarde into the which whosoeuer doth come be they defore time neuer so wicked they shal be oute of daunger of euerlasting damnation Eze. 33. as GOD by Ezechiel saith what time soeuer the wicked doth returne take earnest and true repentauÌ„ce I wil forget al his wickednes Agaynste presumptyon The other as they be ready to beleue GODS promises so they shuld be as ready to beleue the threatninges of GOD aswel they should beleue the lawe as the gospell aswell that there is an bel and euerlasting fyre as that there is an heauen and euerlastynge ioye aswel they should beleue damnation to be threatened to the wicked and euill doers as saluation to be promysed to the faythful in worde and workes aswell they should beleue God to be true in the one as in the other And the sinners that continue in theyr wicked lyuyng ought to thynke â–ª that the promises of Goddes mercy and the Gospel perteyne not vnto them beynge in that state but onely the lawe and those scriptures whiche conteine the wrathe and indignation of GOD and his threateninges whiche should certifie them that as they do ouer boldely presume of GODS mercye liue dissolutely so doth GOD â—tyl more and more withdrawe his mercy from them and he is so prouoked therby to wrathe at lengthe that he destroieth suche presumers many tymes sodayâ—lye For of suche Saynct Paule sayde thus when they shall saye it is peace 1. Cess 5 there is no daunger â–ª then shall sodaine destruction come vpon them Let vs beware therefore of suche naughtye boldenesse to synne for GOD which hath promysed his mercy to them that bee truely repentaunte althoughe it be at the latter ende hath not promised to the presumtuous sinner eyther that he shal haue longe lyfe or that he shal haue true repentaunce at the laste ende But for that purpose hath he made euerye mannes death vncertaine that he should not put his hope in th ende and in the meane season to GODS hyghe displeasure lyue vngodlye Wherfore let vs folowe the counsayle of the Wyseman let vs make no tarying to turne vnto the lord let vs not put of from day to daye for so daynly shall hys wrath come â–ª and in tyme of vengâ—â—nce he wyll destroy the wicked Let vs therfore turne betymes and wheÌ„ we turne â—se 14 let vs praye to GOD as Dzeâ— teacheth saying Forgeue vs al our sines â–ª receiue vs graciouslye And if we turne to him with an humble a very penitent heart he wyl receiue vs to hys fauour and grace for hys holye names sake for hys promyse sake for his trueth and mercyes sake promised to all faythful beleuers in Iesus Christe his onely naturall sonne To whom the only sauiour of the worlde with the father and the holy ghoste bee all honour glory and power worlde without ende Amen An exhortation agaynste the feare of death IT is not to be merueiled that worldlye men doe feare to dye For death depryueth theim of all worldlye honours ryches and possessions in the fruition whereof the worldely man counteth hym self happy so longe as he maye enioye theim at his owne pleasure and otherwise if he be dispossessed of the same withoute hope of recouâ—rye then he can none other thinke of him self but that he is vnhappy â–ª because he hath lost his worldlye ioye and pleasure Alas thinketh this carnall man shall I nowe depart for euer froÌ„ al my honours al my treasure from my country frendes riches possessions and worldlye pleasures whiche are my ioye and heartes delyghte Alas that euer that daye shall come when all these I muste byddâ— fare well at once and neuer to enioye anye of them after Wherefore it is not withoute great cause spoken of the Wise man O death howe bytter sower is the remembraunce of thee to a man that liueth in peace and prosperytie in his substaunce Ecct. 41. to a man liuinge at ease leadyng his lyse after hys owne mind withoute trouble and is there withall well pampered and fedde There be other menne whome thys worlde doth not so greatlyâ— laugh vpon â–ª but rather bere
perilous pilgrimage and the great encombraunce which our spirite hath by this sinful fleshe and fraile body subiect to death considering also the manifold sorowes and daungerous deceites of this world on euery side the intollerable pride couetousnes and lechery in time of prosperitie the impaciente murmuring of them that bee worldlye in time of aduersitie whiche cease not to withdrawe and plucke vs from God oure sauioure Christe from oure life wealth or euerlastynge ioye and saluacion considering also the innumerable assoultes of oure gostly enemie the deuil with al hys fierie dartes of ambicion pride lechecie vaine glory enuie malice detraccion or backebiting with other his innumerable deceites engynes and snares whereby he goeth busely aboute to catche all menne vnder his dominion euer like a roringe Lyon by all meanes searchynge whom he maye deuoure 1. Pete v. the faythfull Christian manne whiche considereth all these miseries perilles and incommodities whereunto he is subiecie so longe as he here lyueth vpon earth and on the other parte consydereth that blessed and comfortable state of the heauenlye life to coÌ„e and the swete condicion of them that departe in the Lorde howe they are deliuered from the continuall encoumbraunces of their mortal and sinnefull body from all the malyce craftes and deceytes of thys worlde from all the assaultes of theyr ghostelye enemye the deuill to lyue in peace reste and endelesse quietnesse to liue in the felowshyppe of innumerable Aungels and with the congregacion of perfecte iuste menne as Patriarches Prophetes Martires and confessors and finallye vnto presence of almightie GOD and oure sauioure Iesus Chryste He that doeth consider all these thynges and beeleueth them assuredly as they are to be beleued euen from the bottome of his hearte beeynge established in GOD in this true fayth hauinge a quiete conscience in Chryste a syrme hope and assured truste in Goddes mercye throughe the merites of Iesu Chryste to obtayne thys quietnesse rest and euerlasting ioye shal not only be withoute feare of bodelye death when it commeth but certainely as Saincte Paule did so shal he gladly according to gods will 〈…〉 sp i. and when it pleaseth god to call hym out of this life greatly desier in his heart that he may be rid fromal these occasioÌ„s of euil and liue euer to gods pleasure in perfecte obedience of his wyll wyth oure sauioure Iesus Chryste to whose gracious presence the Lorde of hys infinite mercye and grace bryng vs to reigne wyth hym in life euerlastyng To whom with oure heauenlye father and the holye ghoste bee glorye in worldes wythoute ende Amen ¶ An exhortacion concâ—â—â—â—ng good ordâ—â— and obedience to rulers and Magistrates ALmighty god hath created and appointed all thinges in heauen earth and waters in a most excellente and perfect ordre In heaueÌ„ he hath appointed distincte or seuerall orders and states of Archangels and Angels In earth he hath assigned and appoynted kinges princes with other gouernours vnder them all in good and necessary order The water aboue is kepte and raigneth down in due time and season The sun Mone Sterres rainbow thuÌ„dre lightning clouds and all birdes of the aire doe kepe their order The earth trees sedes plantes herbes corne grasse and al maner of beastes kepe themselues in their order All the partes of the whole yeare as Wynter Sommer monethes nyghtes and dayes contynue in theyr ordre All kyndes of fyshes in the sea ryuers and waters wyth all fountaynes sprynges yea the seas themselues keepe their comely course and order And manne hymselfe also hath all his partes both wythin and wythoute as soule hearte mynde memorye vnderstandyng reason speache wyth all and synguler corporall members of hys badye in a profitable necessarye and pleasaunce orâ—â—â— Euerye degre of people in their vocacion callyng and 〈◊〉 hath appoynted to theÌ„ theyr duety and ordre Some are in hygh degree some in lowe some â—ynges and prynces some iâ—â—eriors and subiectes priestes and laymenne maysters and seruauntes fathers and children husbandes wiues riche and poore and euery one haue nede of other so that in all thinges is to bee lauded and praised the goodly order of god wythoute the whiche no house no citie no common wealth can continue and indure or laste For where there is no right order there reigneth 〈◊〉 abuse carnal libertie enorinitie sinne Babilonycal confusion Take away kinges princes rulers magistrates iudges and such estates of gods order no man shall ride or go by the high waye vnrobbed no man shall slepe in his own house or bed vnkilled no man shall kepe hys wyfe children possessions in quietnes all thynges shal be common there must nedes folowe al myschyefe vtter destruccion bothe of foules bodyes goodes and common wealthes But blessed be god that we in thys realme of England fele not the horible calamities miseryes wretche dues whiche al they vndoubtedly fele and suffer that lacke this godly ordre And praysed be god that we know the great excelleÌ„t benefyte of god shewed towardes vs in this behalfe God hath sent vs his hygh gyft oure moste dere soueraigne Lady Quene Elizabeth with godly wise and honourable couÌ„saile with other superiors inferiors in a beautiful order goodly Wherfore let vs subiectes do our bounden duties geuyng harty thankes to god praying for the preseruacion of this godly order Let vs al obey eueÌ„ froÌ„ the botoÌ„e of oure heartes all their godly procedinges lawes statutes proclamacions and iniunccions wyth all other godly orders Let vs consider the scriptures of the holy goste whiche perswede and commaunde vs all obediently to be subiecte first and chieflye to the kynges quenes maiestie supreme head ouer al next to her honorable counsail and to al other noble men magistrates and officers whiche by Gods goodnes be placed and ordered for almightie god is the onelye authour and prouider of this forenamed state and ordre as it is written of god Prou. viii in the boke of the Prouerbes through me kinges do reigne through me counsailours make iust lawes through me do princes beare rule and all iudges of the earthe execute iudgement I am louing to them that loue me Here let vs marke well remembre that the high power and autoritie of kinges with their makinge of lawes iudgementes officers are the ordinaunces not of man but of god therfore is this woorde through me so manye times repeted Here is also well to bee considered remembred that this good ordre is appointed of gods wisedom fauour loue specially for them that loue god therfore he saith I loue them that loue me Sap. vi Also in the boke of wisedom we may euidently learne that a kinges power authoritie and strength is a great benefite of god geuen of his great mercye to the comfort of our great misery For thus we reade there spoken to kinges Sapi. vi Heare Oye kinges vnderstand learne ye that be iudges of theÌ„des of the earth geue
also teacheth vs a good lesson I this behalf who was many times most cruelly and wrong fullye persecuted of Kynge Saule and manye times also put in ieoperdie and daunger of his life by kinge Saule his people yet he neuer withstode neither vsed any force or violeÌ„ce against king Saule his mortal or deadly enemy but did euer to his liege lorde and master kinge Saule most true most diligent and most faithful seruice In so much that wheÌ„ the lord god had geuen kinge Saule into Dauids handes in his owne caue he would not hurte him when he might without al bodely peril easely haue slain hiÌ„ no he would not suffer any of his seruauntes once to lay their handes vpoÌ„ king Saul but praied to god in this wise lord kepe me from doing that thing vnto my maister the lordes anointed keepe me that I laie not my hande vpoÌ„ him seing he is the anoiÌ„ted of the lord for as truely as the lorde liueth except the lorde smite him or except his day come or that he go down to warre in battaile perishe the lorde be mercifull vnto me that I lay not my hande vpon the lordes anointed And that Dauid might haue killed his enemy king Saule it is euideÌ„tly proued in the firste boke of the kinges both by the cutting of the lappe of Saules garment and also by the playne confession of kinge Saule Also an other time as it is meÌ„cioned in the same booke when the most vnmercifull and moste vnkind king Saule did persecute poore Dauid god didde againe geue king Saule into Dauides handes by castinge of kinge Saule and his whole armye into a deade sleepe so that Dauid and one Abisai with him came in the nighte into Saules hoste where Saule laye sleepinge and his speare stacke in the ground at his head Then saâ—de Abisai vnto Dauid god hath deliuered thine enemye into thy handes at this time now therfore let me smite him once with my speare to the earth I will not smite him again the second time meaning therby to haue killed him with one stroke and to haue made him sure foreuer And Dauid aunswered and said to Abisai destroy him not for who can laye his handes on the lordes anointed and be giltles And Dauid said furthermore as sure as the lorde liueth the lorde shall smite him or his daye shall come to dy or he shal descende or go doune into bataill there perishe The lord kepe me froÌ„ laying my haÌ„des vpon the Lordes anointed But take thou nowe the speare that is at his head the cruse of water let vs go so he did Here is euidently proued that we may not wtstand nor in any wayes hurt an anoynted king which is gods liuetenaunt vice gerent and highest minister in that countrey where he is kinge Obieccion But per aduenture some here would say that Dauid in his owne defence might haue killed king Saule lawfullie with a safe conscience Aunswere But holy Dauid did knowe that he might in no wise wtstande hurt or kil his souereigne lord king he did knowe that he was but king Saules subiecth though he wer iÌ„ great fauor with god his enemy kinge Saule out of gods fauor Therfore though he wer neuer so much prouoked yet he refused vtterly to hurt the lordes anoynted He durste not for offending god his own conscience although he had occasion and oportunitie once lay his handes vpon gods high officer the king whoÌ„ he did know to be a person reserued kept for his office sake only to gods punishmeÌ„t iudgemeÌ„t Therfore he praieth so oft so eanestlye that he lay not his handes vpon the lordes annointed â—sal .lxxx. â—â—d â—â—â— And by these .ii. exaÌ„ples s Dauid being named in scripture a man after gods own heart geueth a generall rule lesson to al subiectes in the world not to withstand their liege lord king not to take a sweord by their priuate authoritie against their king gods anoynted who only beareth the sworde by gods auctoritie for the maintenance of the good and for the punishment of the euill who onely by gods lawe hath the vse of the sweord at his commauÌ„dement also hath al power iurisdiccioÌ„ regimeÌ„t coercioÌ„ punishemeÌ„t as supreme gouernour of all his realmes dominioÌ„s that euen by the aucâ—oritie of God and by gods ordinaunces Yet an other notable story doctrine is in the secund boke of the kinges that maketh also for this purpose WheÌ„ an AmaleÌ„chite by kinge Saules own consent coÌ„mauÌ„demeÌ„t had killed kinge Saul he went to Dauid supposing to haue hadde great thaÌ„ke for his message 〈…〉 that he had killed Dauids deadli enemye and therefore he made great haste to tell to Dauid the chauÌ„ce bringing with him kinge Saules Croun that was vpon his head and his bracelet that was vpon his arme to perswade his tidinges to be true But godly Dauid was so far froÌ„ reioising at these newes that immediatly forthw t he reÌ„t his clothes of his backe he mourned wept said to the messenger how is it that thou wast not afraid to lay thy handes on the lordes anointed to destroy him And by by Dauid made one of his seruauÌ„tes to kil the messeÌ„ger saying thy bloude be on thine own head for thy own mouth hath testified wittenessed agaiÌ„st the grauÌ„ting that thou hast slaine the lordes anointed These examples being so manyfest and euident it is an intolerable ignoraunce madnes wickednes for subiectes to make any murmuring rebellion resistence or wtstaÌ„ding coÌ„mocioÌ„ or insurrectioÌ„ againste their moste dere and most dreade souereinge Lorde king ordeyned and appoynted of Goddes goodnes for their commoditie peace and quietnes Yet let vs beleue vndoubtedli good christiaÌ„ people that we maye not obey Kinges Magistrates or any other though they be our owne fathers if they woulde commaunde vs to do any thing contrary to gods coÌ„maundemeÌ„tes In such a case we oughte to say with the Apostles Actes we must rather obey God then man But neuertheles in that case wee may not in any wise withstande violeÌ„tly or rebel against rulers or make any insurreccioÌ„ sedicioÌ„ or tumultes either by force of armes or other waies against the annointed of the lord or any of his appointed officers But we muste in such case paciently suffer al wronges iniuries referring the iudgemeÌ„t of oure cause onely to god Let vs feare the terrible punishmeÌ„t of almightie God against traitors or rebellious persons by the exaÌ„ple of Chore Dathan Abiron which repugned grudged against gods Magistrates and officers and therfore the earthe opened and swallowed theÌ„ vp alyue Other for their wicked murmuring and rebellion were by a sodaine fire sente of god vtterly consumed Other for their frowarde behauioure to their rulers and gouerners Gods ministers were sodainely strycken with a foule leprosy Other were stinged to death with wonderfull strange firie serpentes Other were sore plagued so that
theÌ„ that thei maye haue gods fauoure and gods protection Let vs pray that they maye euer in all thinges haue God before their eies Let vs praye that they may haue wisedom strength iustice clemencie zeale to gods glory to gods verytie to Christian soules and to the common wealth Let vs praye that they maye rightly vse theyr sweorde and authoritie for the maintenaunce defence of the catholique fayth couteyned in holye Scripture and of their good and honest subiectes and for the feare and punishmente of the euyll and vitions people Let vs praye that they maye faithfully folowe the most faithful kings and Capitaynes in the Bible Dauid Ezechias Iosias and Moses Iudith v with suche other And let vs praye for our selues that we maye liue godly in holy christian conuersation so we shall haue God of our syde And then let vs not feare what man can doo against vs. So we shal liue in true obedience bothe to oure moste mercifull kynge in heauen and to oure moste Christian Quene in earth so shall wee please God and haue the exceding benefite peace of conscience reste and quietnes here in the worlde and after this life we shall enioye a better life rest peace and the euerlasting blesse of heaueÌ„ which he graunt vs all that was obedient for vs al eueÌ„ to the death of the crosse Iesus Christ to whome with the father and the holy ghost be all honour glory bothe nowe and euer Amen ¶ A Sermon agaynst whoredome and vncleannesse ALthough there want not good christian people greate swarmes of vices worthy to be rebuked vnto suche decaye is true godlynes and vertuous liuynge nowe come yet aboue other vyces the outragions seas of adultery or breaking of wedlocke whoredome fornication vncleannesse haue not onely braste in but also ouerflowed almost the whole world vnto the great dishonor of God the excedinge infamye of the name of Christe the notable decaie of true religion the vtter destruccioÌ„ of the publique welth that so aboundantly that throughe the customable vse thereof thys vice is growen vnto such an heighth that in a maner emonge many it is coumpted no synne at all but rather a pastime a daliaunce and but a touche of youth not rebuked but wynked at not punished but laughed at wherefore it is necessary at this present to intreate of the sinne of whoredome and fornicacion declaring vnto you the greatnes of thys synne and howe odyous hatefull and abhominable it is and hathe alwaye bene reputed before god and all good men and howe grenouslyeit hathe bene punished bothe by the lawe of God and the lawes of diuerse princes Agayne to shewe you certayne remedyes whereby ye maye through the grace of god eschewe thys most detestable sinne of whoredome and fornication and leade your liues in all honestie aâ—â— cleannesse And that ye maie perceiue that fornication and whoredome are in the sighte of god most abhominable sinnes ye shall call to remembraunce this coÌ„maundemente of god Exod. xx thou shalt not commit adultery by the which word adultery although it be proprely vnderstaÌ„d of the vn laweful coÌ„mirtion or ioyning together of a maryed man with any womaÌ„ beside his wife or of a wife with any man beside her husband yet thereby is signyfyed also all vnlawfull vse of those partes whiche be ordayned for generation And this one commauÌ„demente forbidding adulterye doeth sufficientlye paynt and sette out before oure eyes the greatnes of this sinne of whoredome and manifestly declareth howe greately it ought to be abhorred of al honest and faithfull persons And that none of vs all shall thinke himselfe excepted from this commaundement whether we be olde or yong maryed or vnmaried man or woman heare what God the father sayethe by hys moste excellente Prophete Moyses There shall be no whore emonge the daughters of Israell Deut. xxiii nor no whoremongers emonge the sonnes of Israell Here is whoredome fornication and all vncleannesse forbidden to al kindes of people all degrees al ages wtout exception And that wee shal not doubt but that this precept or commauÌ„demente pertaineth to vs in dede hear what Christ the perfect teacher of al truth saith in the newe testament ye haue heard saith Christe that it was said to them of the olde tyme Mat. v. thou shalt not committe adultery but I saye vnto you whosoeuer seeth a womaÌ„ to haue his luste of her hath committed adultery with her already in his heart Here our sauiore Christ doth not only confyrme and stablishe the law agaynst adulterye geuen in the olde Testamente of God the father by hys seruaunt Moses and make it of full strengthe continually to remayne emonge the professors of his name in the new law But he also condemning the grosse interpretacyon of the Scribes and Phariseis which taught that the aforesaide commaundement onely required to abstayne from the outwarde adultery and not from the filthye desires and vnpure lustes teacheth vs an exacte and full perfection of puritie and clennes of life bothe to keepe oure bodies vndefyled and oure hertes pure and fre from all euill thoughtes carnal desyres and fleshlye consentes Howe cane we then be free from thys commaundemente where so great charge is layde vpon vs May a seruaunte do what he will in anye thyng hauinge a commaundemente of hys master to the contrary Is not Christ our master Are not we hys seruauntes How then may we neglect our masters wil and pleasure and folow our own wil and phantasy Ye are my frends sayeth Christe yf you keepe those thinges that I commaunde you Ihon. â—â— Nowe hath Christe oure master commaunded vs that we shoulde fortake all vnclennesse and lecherye both in body and spirite thys therefore muste we do if we looke to please god Mat. xâ— In the gospell of Saincte Matthewe we reade that the Scribes and Pharisies were grieuously offended with Christe because his disciples did not keepe the tradicions of the forefathers for they washed not their handes when thei wente to diner or supper and emong other thynges Christ aunswered and saide heare and vnderstande 〈…〉 not that thing which entreth into the mouthe Math. â—v defyleth the man but that whiche cummeth oute of the mouth defyleth the man For those thynges whyche procede out of the mouth come furthe froÌ„ the heart and they defyle the man For out of the hert procede euil thoughtes murthers breakynge of wedlocke whoredome theftes false witnes blasphemies these are the thynges whiche defyle a man Here may we se that not onely murther theft false witnes blasphemy defile menne but also euill thoughtes breaking of wedlocke fornication and whoredome Who is nowe of so little wit Ihon xiiii Titus .i. that he will esteme whoredome and fornicacion to bee thinges of small importaunce and of no weight before God Christe whiche is the truth and cannot lye saith that euill thoughtes breaking of wedlocke whoredome and fornicacion defyle a manne that is to
saye corrupte bothe the bodye and soule of manne and make them of the temples of the holy Ghoste the fylthye dunghill or dungeon of all vncleane spirites of the house of God the dwelling place of Sathan Agayne in the gospell of Saincte Iohn IhoÌ„ viii when the womanne taken in adulterye was broughte vnto Christe sayde not he vnto her Goe thy waye and sinne no more Dooeth not he here call whoredome sinne Rom. vi And what is the rewarde of sinne but euerlasting death If whoredome be sinne then is it not lawfull for vs to commit it 1. IhoÌ„ iii. For S. Iohn saieth hee that committeth synne is of the deuill And oure sauiour sayth euery one that coÌ„mytteth sinne is the seruauÌ„t of sinne Iohn viii Rom. vi If whordom had not bene sinne surely s Iohn Baptist would neuer haue rebuked kinge Herode for takinge hys brothers wife but he tolde him playnely that it was not lawful for him to take his brothers wife He winked not at the whoredome of Herode although he wer a kinge of great power but boldlye reproued him for his wicked and abhominable liuynge althoughe for the same he loste hys heade But he woulde rather suffer deathe then see God so dishonored by the breakinge of his holy precept or coÌ„maundemeÌ„t theÌ„ to suffer whoredom to be vnrebuked eueÌ„ in a king If whordom had been but a pastime a daliauÌ„ce a thing not to be passed of as many coumpt it now a daies truely Iohn had bene more then twise madde if he woulde haue had the displeasure of a kinge if he would haue bene cast in to prieson and loste his heade for a trifle But Iohn knew right wel how filthy stinkinge and abhominable the sinne of whoredom is in the sight of god therefore would not he leaue it vnrebuked no not in a kynge If whoredome bee not lawefull in a king neither is it lawefull in a subiect If whoredome bee not lawful in a publique or coÌ„mune officer neither is it lawful in a priuat persoÌ„ If it be not lawful neither in king nor subiecte neither in common officer nor priuate persoÌ„ truelye theÌ„ is it lawefull in no man nor woman of whatsouer degree or age they bee Furthermore Actes â—â—â— in the actes of the Apostles we reade that when the Apostles and elders with the whole congregacion were gathered together to pacyfye the hertes of the faithful dwelling at Antioche which wer disquieted through the false doctrine of certain Iewish preachers they sent worde to the brethren that it semed good to the holye ghoste and to them to charge them with no more then wyth necessarye thinges emonge other they willed them to abstayne from Idolatry and fornicacion from whiche sayde they if ye kepe your selues ye shall do well Note here howe these holy and blessed fathers of Christes churche woulde charge the congregacyon with no mo thynges then were necessarye Marke also how emong those thinges from the which they commaunded the brethren of Antioche to absteine fornication and whoredome is numbred It is therfore necessary by the determination and consente of the holy ghost and the apostles and elders with the whole congregacion that as from Idolatrye and superstytion so likewise wee muste absteyne from fornication and whoredom Is it necessary vnto saluation to absteine from Idolatry So is it to absteine froÌ„ whoredome Is there any nygher waye to leade into damnation then to be an Idolater No euen so neyther is there a nerer waye to damnacyon then to be a fornicatour and an whoremonger Nowe where are those people which so lightly esteme breaking of wedlocke whoredome fornication and adultery It is necessary sayeth the holy ghoste the blessed apostles the elders with the whole congregacion of Christe it is necessary to saluation say they to absteyne from whoredome If it be necessary vnto saluation then woe be to them whiche neglecting their saluacion geue their mindes to so fylthy stinking sinne to so wicked vice to suche detestable abhomination ¶ The second parte of the Sermon against Adultery YOu haue bene taught in the fyrste parte of this sermon agaynst adultery how that vice at this day reigneth most aboue all other vyces And what is meÌ„t by this worde adultery how holy scripture disswadeth or discouÌ„seyled from doing that filthy sinne finally what corruptioÌ„ cuÌ„meth to mans soule through the sinne of adultery Now to procede further let vs heare what the blessed apostle S. Paule saith to this matter Wryting to the Romaines he hath these woordes Rom. iiii Let vs cast away the workes of darknes put on the armours of light Let vs walke honestly as it were in the daye time not in eating and drynking neither in chaumbringes and wantonnes neyther in strife enuying but put ye on the lord Iesu Christe and make not prouision for the fleshe to fulfill the lustes of it Here the holy apostle exhorteth vs to cast away the workes of darkenesse whiche emonge other he calleth gluttonous eatynge drynking chaumberinge and wantonnesse whiche are all ministers vnto that vyce and preparacyons to induce and bringe in the fylthye synne of the fleshe Hee calleth them the dedes and workes of darkenesse not onely because they are customablye doone in darkenesse Ihon. iii. or in the night time for euery one that doth euyl hateth the light neither cummeth he to the light leste his workes should be reproued but that they leade the righte way vnto that vtter darkenes Mathe. xiii where wepynge and gnashinge of teeth shal be And he saieth in an other place of the same Epistle They that are in the fleshe can not please god We are detters not to the fleshe that we shoulde liue after the fleshe for if ye lyue after the fleshe â—o viii ye shal dye Agayne he sayeth flye from whoredome for euery synne that a manne committeth is without his body but whosoeuer coÌ„mitteth whoredome sinneth agaynst his own bodye Doe ye not knowe that youre membres are the temple of the holy ghoste whiche is in you whome also ye haue of god Cor. vi and ye are not youre owne For ye are derely boughte glorifie GOD in your bodyes c. And a little before he saieth Doe ye not knowe that your bodyes are the membres of Christe Shall I then take the membres of Christe make them the membres of an whore God forbid Do ye not know that he whiche cleueth to an whore is made one bodye with her There shal be two in one fleshe saieth hee but he that cleueth to the lord is one spirite What godlie reasoÌ„ns doth the blessed Apostle S. Paule bring forth here to disswade or discounseylle vs froÌ„ whoredome and all vnclennes youre membres sayeth hee are the temple of the holye ghoste whiche whosoeuer doth defile god wil destroy him as sayethe Saincte Paule If we be the temple of the holye goste howe vnsitting then is it to dryue that holy spirite froÌ„ vs throughe
whoredome And here are all degrees to be monished whether they be married or vnmarried to loue chastitie and clennes of lyfe For the married are bounde by the lawe of God so purely to loue one an other that nether of them seeke any straunge loue The man must onely cleaue to hys wyfe and the wyfe agayne only to her husband they must so delight one in an others companye that none of them couete any other And as they are bounde thus to liue together in all godlynesse and honeslye so lykewyse is their duetie vertuouslye to brynge vp their children and to prouide that they fall not into Sathans snare nor into any vncleÌ„nes but that they come pure and honest vnto holy wedlocke when tyme requireth So likewise oughte all maisters and rulers to prouide that no whoredome nor any point of vnclennes bee vsed among theyr seruauntes And again they that are single and fele in themselues that they cannot lyue without the company of a woman let them get wyues of their own and so liue godli together For it is better to marry then to burne And to auoide fornicacion i. Cor. vii saith the Apostle let euery man haue his own wife and euerye woman her own husbande Finally al such as fele in theÌ„selues a sufficiencye and habilitie throughe the workynge of gods spirite to leade a sole and continent lyfe let theÌ„ praise god for his gift and seke al meanes possible to maintaine thesame as by reading of holy scriptures by godly meditacions by continual praiers suche other vertuous exercises If we all on thys wyse wil endeuoure our selues to eschewe fornicacion adultery and all vnclennes and leade our liues in all godlynes and honestye seruinge God with a pure and cleane hearte and glorifying him in our bodyes by leadyng an innocente and harmelesse lyfe we maye be sure to be in the number of those of whom our sauioure Chryste speaketh in the gospell on thys maner Aâ—â—th v. blessed are the pure in hearte for they shall see God to whom alone bee all glorye honoure rule and power worldes withoure ende Amen ¶ A Sermon against Contencion and brawling THis day good Christen people shall be declared vnto you the vnprofitablenes and shamefull vnhonestye of contencion strife and debate to thintente that wheÌ„ you shal see as it were in a table painted before your eyes the euil fauourednes and deformitie of thys mone detestable vice your stomackes mat be moued to rise againste it and to deteste and abhore that sinne which is so much to be hated and so pernicious and hurteful to al men But emong all kindes of coÌ„tention none is more hurteful then is contencion in matters of religion Eschewe sayeth S. Paule folishe and vnlearned questions i. Timo. â— 1. Tim. ii knowynge that they brede stryfe It becommeth not the seruaunt of god to fight or striue but to be meke towarde all menne This contencion and strife was in Sainct Paules tyme emong the Corinthians and is at this tyme emonge vs Englyshe menne For to many there be which vpon the Ale benches or other places delight to set forth certayne questyons not so much pertaynyng to edificacion as to vaine glory and shewyng forth of theyr conning and so vnsoberly to reason dispute that when neyther parte wyll geue place to other they fall to chydynge and contencyon 〈…〉 and sometyme from hote woordes to further inconuemence Sainte Paule could not abyde to heare emong the Corinthians these woordes of discorde or dissencyon I hold of Paule I of Cephas and I of Apollo What woulde he then saye i. Cor. iii. if he heard these wordes of contencion which be now almost in eueri mans mouth he is a Pharisei he is a gospeller he is of the new sort he is of the old fayth he is a newe broched brother he is a good catholique father he is a papist he is an heretique Oh how the church is deuided Oh howe the cities bee cut and mangled Oh how the cote of Chryst that was wythoute seame is all to rente and torne Oh body mistieal of Chryste where is that holy happy vnitie oute of the whyche whosoeuer is he is not in Chryst If one meÌ„ber bee pulled from another where is the body If the bodye be drawen froÌ„ the head where is the life of the body We cannot be ioyned to Christ our head excepte we bee glued with coÌ„corde charitie one to an other For he that is not in this vnitie is not of the church of Christ 1. Cor .iii. whiche is a congregacion or vnitie together and not a diuision S. Paule saith that as longe as emulacion or enuyinge contencion and faccions or seetes be emong vs we be carnal and walke accordyng to the fleshly maÌ„ And. S. Iames saith If you haue bitter emulacion or enuying and contencion in your heartes glory not of it for wheras contencion is Iames. iii there is vnstedfastnes and all euill dedes And why doe we not heare S. Paule which prayeth vs whereas he myghte commaunde vs saying I beeseche you in the name of oure Lord Iesus Chryste that you wyl speake all one thyng 1. Cor. i. and that there be no dissencion emonge you but that you will bee one whole body of one mind of one opinioÌ„ in the trueth If his desier be resonable honest why doe we not grasit it â—if his request be for our profit why doe we refuse it And if we liste not to heare his peticion of praier yet let vs heare his exhortacioÌ„ wher he saith I exhorte you that you walke Ephe. iiii as it becommeth the vocacion in the which you be called with al submission and mekenesse with lenitie and softnesse of mind bearyng one another by charitie studying to keepe the vnitie of the spirite by the bonde of peace For there is one body one spirite one faith one baptisme There is he saith but one body of the whiche he caÌ„ be no liuely member that is at variauÌ„ce with the other members There is one spirite whiche ioyneth and knitteth all thynges in one And how can thys one spirite reigne in vs when we among our selues bee deuyded There is but one fayth and howe can we then say the is of the olde fayth and he is of the new fayth There is but one baptisme and then shall not all they whiche be baptised be one Contencion causeth diuision wherefore it oughte not to bee emonge Christians whom one fayth and baptisme ioyneth in an vnitie But if we coÌ„temne S. Pauses request and exhortacion yet at the least let vs regarde hys earnest entreating in the whyche he doeth very earnestly charge vs and as I maye so speake coniure vs in this fourme and maner If there be any consolacion in Chryste if there bee any comforte of loue if you haue any felowshyp of the spirite if you haue any bowels of pitie and compassion fulfill my ioye beeynge all lyke affected hauynge
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
father wherwith he mercifully correcteth vs eyther to trye and declare the faith of his pacient children that they may be found laudable glorious and honorable in his sight when Iesus Christ shal be openly shewed to be the iudge of all the world or els to chastice and amende in theÌ„ whatsoeuer offendeth his fatherly gracious goodnes least they should perishe euerlastingly And this his correcting rod is common to all them that be truely his Therfore let vs caste away the burden of sinne that lyeth to heauy in our neckes and returne vnto God by true penaunce amendement of our liues Lette vs with pacience runne this course that is appoynted suffering for his sake that dyed for our saluacion all sorowes panges of death and death it selfe ioyfully when God sendeth it to vs hauyng our eyes fyred set fast euer vpon the head captaine of our faith Iesus Christ Who considering the ioy that he shulde come vnto cared neither for the shame nor payne of death but wyllyngly conforming and framyng his wyll to his fathers wyll most paciently suffered the most shamefull and paynefull death of the crosse Phil. ii beinge innocent and harmelesse And nowe therfore he is exalted in heauen euerlastynglye sitteth on the right hand of the throne of God the father Lette vs call to our remembraunce therefore the lyfe and ioyes of heauen that are kept for all them that paciently do suffer here with Christ and consydre that Christ suffered all his paynefull passion by sinners and for synners and then we shall with pacience and the more easelye suffer such sorowes and paynes when they come Let vs not set at lyght the chastysynge of the Lorde nor grudge at hym nor fall from hym when of hym we be corrected for the Lorde loueth them whom he doeth correcte and beateth euery one whom he taketh to be his childe What chylde is that sayth Saint Paule whom the father loueth Hebrâ— xii and doeth not chastice If ye be without Goddes correction which al his welbeloued and true children haue then be you but bastardes smally regarged of god and not his true chyldren Therfore seing that when we haue in earth our carnall fathers to be our correctours we do feare them and reuerentlye take theyr correction shall we not muche more be in subiection to God oure spirituall father by whom we shall haue euerlastyng lyfe And our carnal fathers sometyme correct vs euen as pleaseth them without cause but this father iustelye correcteth vs either for oure sinne to the intent we shoulde amende or for our commoditie and wealth to make vs therby parttakers of his holynesse Furthermore all correctioÌ„ which God sendeth vs in this preseÌ„t tyme semeth to haue no ioy and comfort but sorowe payne yet it bryngeth with it a taste of Gods mercy and goodnesse towardes them that be so corrected and a sure hope of gods euerlastyng consolatioÌ„ in heauen If then these sorowes diseases sickenesses and also death it selfe be nothing els but our heauenlye fathers rod wherby he certitieth vs of his loue gracious fauour wherby he trieth and purifieth vs wherby he geueth vnto vs holynes and certifieth vs that we be his children he our mercifull father shall not we then withall humilitie as obedient louyng children ioyfully kysse oure heauenly fathers rod and euer say in our hearte with our sauiour Iesus Christ Father if this anguishe and sorowe which I fele death which I se approche Mat. xxvi maye not passe but that thy wyll is that I must suffer them thy wyll be done ¶ The thyrde part of the Sermon of the feare of death IN this Sermon agaynste the feare of death twoo causes were declared which commonly moue worldly men to be in much feare to dye yet the same do nothynge trouble the faithfull and good lyuers when death commeth but rather geueth them occasion greatly to reioyce considering that they shal be delyuered from the sorow and miserie of this world and be brought to the great ioy and felicitie of the lyfe to come The third cause why death is to be feared Nowe the thyrde and speciall cause why death in dede is to be feared is the miserable state of the worldly vngodly people after theyr death But this is no cause at all why the Godly and faythfull people should feare death but rather contrarywyse theyr Godly conuersation in this lyfe beliefe in Christ cleauyng continually to his merites should make theÌ„ to long sore after that lyfe that remaineth for them vndoubtedly after this bodely death Of this immortall state after this transitory lyfe where we shall lyue euermore in the presens of God in ioy and reste after victory ouer all sickenesse sorowes sinne death there be many both playne places of holye scripture which confirme the weake coÌ„science againste the feare of al such dolours sickenesses sinne and bodely death to asswage such tremblyng and vngodly feare and to encorage vs with comfort and hope of a blessed â—ate after this lyfe Ephe. i. Saint Paule wisheth vnto the Ephesians that God the father of glory woulde geue vnto them the spirite of wisdome reuelation that the eyes of theyr heartes myght geue lyght to knowe hym and to perceiue howe great thynges he had called them vnto and howe riche inheritaunce he hath prepared after this lyfe for them that perteyne vnto hym Philip. i. And Saint Paule hym selfe declareth the defyre of his heart which was to be dissolued and loosed from his body and to be with Christ which as he said was muche better for hym although to them it was more necessary that he shoulde lyue whiche he refused not for theyr sakes Euen lyke as saint Martin sayde Good Lorde yf I be necessary for thy people to do good vnto them I wyll refuse no labour but els for mine owne selfe I besech thee to take my soule Now the holy fathers of the olde lawe and all faithfull righteous men which departed before our sauiour Christes ascention into heaueÌ„ dyd by death depart from troubles vnto rest froÌ„ the handes of their enemies into the handes of God from sorowes and sickenesses vnto ioyful refreshing into Abrahams bosome a place of all comforte and consolation Sapi. iii. as scriptures do plainely by manifest wordes testifie The boke of wisedome saith that the righteous mens soules be in the hand of god and no torment shal touche them They seemed to the eyes of folishe men to dye and theyr death was counted miserable and theyr departynge out of this worlde wretched but they be in reste And an other place saith that the righteous shall lyue for euer theyr rewarde is with the lorde theyr myndes be with god who is aboue all Therefore they shall receiue a glorious kyngdome a beawtiful crowne Sapi. iiii at the Lordes hand And in an other place the same boke saith the righteous thought he be