only to beleue al thinges of God whiche are conteyned in holy scripture but also is an earnest trust and cōfidence in God that he doth regarde vs and hath cure of vs as the father of the child whom he doth loue and that he will be mercifull vnto vs for his onely sonnes sake and that we haue our sauior Christ oure perpetuall aduocate priest in whose onely merites oblacion sufferyng we do trust that oure offences be continually wasshed and purged whensoeuer we repentyng truly do returne to hym with our whole harte stedfastly determinyng with our selfes through his grace to obey and serue him in kepyng his commaundemētes and neuer to turne backe again to synne Such is the true faythe that the scripture doeth somuche cōmende the whiche when it seeth and considereth what God hath doen for vs is also moued through continual assistence of the spirite of God to serue please hym to kepe hys fauor to feare hys displeasure to continue his obedient childrē shewing thākefulnes agayn by obseruyng his cōmaundementes and that frely for true loue chiefly and not for dread of punishement or loue of temporall reward cōsideryng how clerely without our deseruynges we haue receyued his mercy and pardon frely Thys true faythe will shewe furthe it selfe and cannot longe be idle For as it is written The iuste man doth liue by his fayth He neither sleapeth nor is idle when he should wake and be well occupyed And God by his prophete Hieremie sayeth that he is a happy and blessed man whiche hath fayth and confidence in God For he is lyke a tree sette by the water syde that spreedeth hys rootes abroode towarde the moysture and feareth not heate when it commeth his leafe will be grene and will not cease to brynge furth his fruite Euen so faithefull men puttyng awaye all feare of aduersitie wyll shewe furthe the fruite of their good workes as occasion is offered to do them The Wisemā saieth he that beleueth in God wil harken vnto his commaundementes For if we doo not shewe our selfes faithfull in oure conuersacion the faith which we pretend to haue is but a fayned faith because the true Christian faith is manifestly shewed by good liuyng and not by woordes onely as sainct Augustine saith good liuyng cānot be separated frō true faith which worketh by loue And S. Chrisostome saith faith of it self is full of good workes as sone as a mā doth beleue he shalbe garnished with thē How plētifull 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 .xj. chap. to the Hebr. saiyng that faith made the oblacion of Abell better then y e oblaciō of Cain This made Noe to buyld y e arcke This made Abraham to forsake his countrey and all his frendes and to go vnto a far countrey there to dwel emong straungers So did also Isaac and Iacob dependyng onely of the helpe and trust that they had in God And when they came to the countrey which God promysed them they would buylde no cities townes nor houses but liued like straungers in tentes that might euery daye be remoued Their trust was so muche in God that they set but litle by any worldly thyng for that god had prepared for them better dwelling places in heauē of hys awne foundacion and buylding This faithe made Abraham ready at Gods commaundement to offre hys awne sonne and heire Isaac whom he loued so well by whom he was promysed to haue innumerable issue emong the whiche one shoulde be borne in whom all nacions should be blessed trustynge so muche in God that though he were slain yet y e God was able by his omnipotent power to raise him frō death perfourme his promyse He mistrusted not the promise of god although vnto hys reason euery thyng semed contrary He beleued verely that God woulde not forsake hym in dearthe and famyne y t was in the countrey And in al other daungers that he was brought vnto he trusted euer y t God would be hys God and his protector whatsoeuer he sawe to the contrary Thys faithe wrought so in the hart of Moses that he refused to be takē for Kyng Pharao hys daughters sonne and to haue great inheritaunce in Egypt thinkyng it better with the people of God to haue affliction and sorowe then with naughtie men in synne to lyue pleasauntly for a tyme By faith he cared not for the threatenynge of kyng Pharao for his trust was so in God that he passed not of the felicitie of this worlde but loked for the rewarde to come in heauen settyng hys hart vpon the inuisible God as if he had seen hym euer present before hys eyes By faith the children of Israel passed through the redde sea By fayth the walles of Hiericho fell doune without stroke and many other wonderfull miracles haue been wrought In al good men that heretofore haue been faithe hath brought furth their good woorkes and obteyned the promises of God Faith hath stopped the Lions mouthes faithe hath quenched the force of fire faith hath escaped the swordes edges faithe hath geuen weake men strength victorie in battaill ouerthrowen the armies of infidels raised y e dedde to lyfe faith hath made good men to take aduersitie in good parte some haue been mocked and whipped bounde and caste in prison some haue loste all their goodes and liued in great pouertye some haue wādered in moūtaines hilles and wildernesse some haue been racked some slayn some stoned some sawē some rent in peces some hedded some brent without mercy and would not be deliuered because they loked to rise agayne to a better state All these fathers martyrs and other holy men whom sainct Paul spake of had theyr fayth surely fired in God when all the worlde was agaynst thē They did not onely knowe God to be the Lord maker and gouernor of all men in the worlde but also they had a special confidence and trust that he was and would be their God their comfortor aider helper mainteyner and defendor This is the Christiā faythe whiche these holy men had and we also ought to haue And although thei were not named christian mē yet was it a christian faithe that they had for they looked for all benefites of God the father throughe the merites of hys sonne Iesu Christe as we now do This difference is betwene thē and vs for they looked when Christ should come and we be in the tyme when he is come Therfore saieth sainct Augustyne the tyme is altered but not the faythe For we haue both one fayth in one Christ. Thesame holy Ghost also that we haue had they saieth sainct Paule For as the holy Ghoste doeth teache vs to trust in God and to call vpon hym as our father so did he teache them to saye as it is wrytten Thou Lord arte our father and
threatenynges which should certifye them that as thei do ouer boldely presume of gods mercy and liue dissolutely so doeth God still more and more withdrawe his mercie from theim and he is so prouoked thereby to wrathe at lenght that he destroyeth suche presumers many tymes sodainly For of suche saincte Paule sayed thus when they shall saye it is peace there is no daunger then shall sodayn destruction come vpon theim Let vs beware therfore of suche naughtie boldenesse to synne for God whiche hath promised his mercie to them that bee truely repentaunte although it bee at the latter ende hath not promised to the presumpteous synner either that he shall haue long life or that he shal haue true repentaunce at the laste ende But for that purpose hath he made euery mannes deathe vncertayne that he should not put his hope in thend and in the meane season to Gods highe displeasure lyue vngodly Wherfore let vs folowe the counsaill of the WisemaÌ„ let vs make no tariyng to turne vnto the lord let vs not put of from daie to day for sodainly shal his wrath come and in tyme of vengeaunce he shal destroye the wycked Let vs therefore turne betymes and when we turne let vs praye to GOD as Ozee teacheth saiyng Forgeue vs all oure synnes receyue vs graciously And if we turne to him with an humble and a very penitent harte he wil receiue vs to his fauor and grace for his holy names sake for his promise sake for his truthe and mercies sake promysed to all faithefull beleuers in Iesus Christ his onely naturall sonne To whoÌ„ the onely sauiour of the world with the father and the holy ghost bee all honor glory and power world without end Amen ¶ An exhortation agaynst the feare of Death IT is not to be marueyled that worldly men do feare to dye For death depriueth them of all worldly honors riches and possessions in the fruition whereof the worldely man compteth hymself happie so long as he maye enioye theim at hys awne pleasure and other wyse if he be dispossessed of thesame without hope of recouery then he can none other thinke of himself but that he is vnhappie because he hath loste hys worldely ioye and pleasure Alas thinketh this carnall man shall I now depart for euer froÌ„ all my honors all my treasures from my countrey frendes riches possessioÌ„s and worldly pleasures whiche are my ioy and hartes delight Alas that euer that daie shal come wheÌ„ all these I muste bid farewell at once and neuer to enioye any of theÌ„ after Wherfore it is not without greate cause spoken of the wiseman O death how bitter and sower is the remembraunce of thee to a man that liueth in peace and prosperitie in his substaunce to a man liuyng at ease leading his life after his awne mind without trouble is therwithal well pampered and fed There be other men whom this world doth not so greatly laugh vpon but rather vexe and oppresse with pouertye sickenesse or some other aduersitie Yet thei do fear death partly because the fleashe abhorreth naturally his awne sorowful dissolucion whiche death doth threaten vnto theim and partely by reason of sickenesses and paynfull diseases whiche be moste strong pangues and agonies in the fleshe and vse commoÌ„ly to come to sicke men before death or at the leaste accompany death whensoeuer it commeth Although these twoo causes sâ—me great weightie to a worldly man wherupoÌ„ he is moued to feare death yet there is another cause much greater then any of these afore rehersed for whiche in dede he hath iuste cause to feare death and that is the state and coÌ„dicion wherunto at the last ende death bryngeth all them that haue their hartes fixed vpoÌ„ this world without repentaunce and amendemeÌ„t This state condicion is called the second death whiche vnto all suche shall insue after this bodily deathe And this is that death whiche in deede ought to be dread feared for it is an euerlasting losse without remedy of the grace fauor of God and of euerlastyng ioy pleasure and felicitie And it is not onely the losse for euer of all these eternall pleasures but also it is the condempnacion both of body soule without either appellacioÌ„ or hope of redempcion vnto euerlastynge paynes in hell Unto this state death sent the vnmercyfull and vngodly richeman that Luke speaketh of in his Gospell who liuyng in all wealthe and pleasure in this worlde and cherishyng himself daily with daintie fare and gorgeous apparel despiced poore Lazarus that lay pitifully at his gate miserably plagued and full of sores and also greuously pined with hunger Bothe these twoo were arrested of deathe whiche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome a place of rest pleasure and consolacion But the vnmerciful rich-man descended doune into hel and beyng in tormeÌ„tes he cried for comforte complainyng of the intollerable payn that he suffered in that flamme of fire but it was to late So vnto this place bodily death sendeth all them that in this world haue their ioye and felicite all them that in this world be vnfaithfull vnto God and vncharitable vnto their neighbors so diyng without repentauÌ„ce hope of Gods mercie Wherfore it is no maruaile that the worldly man feareth death for he hath muche more cause so to do then he himself doeth considre Thus we se thre causes why worldly men feare death One because thei shal lose therby their worldely honors riches possessions and all their hartes desires Another because of the painfull diseases bitter pangues which commonly men suffre either before or at the tyme of death but the chiefe cause aboue al other is the dread of the miserable state of eternall dampnacion bothe of body and soule whiche they feare shal folow after their departyng out of the worldly pleasures of this present life For these causes be all mortall men whiche be geueÌ„ to the loue of this world both in feare state of death through syn as y e holy apostle saith so loÌ„g as thei liue here in this world But euerlasting thaÌ„kes be to almighty God for euer there is neuer one of al these causes no nor yet thei altogether that caÌ„ make a true Christian man afraied to dye whiche is the very membre of Christe the temple of the holy Ghoste the sonne of God â–ª and the very inheritor of the euerlastyng kyngdom of heauen but plainly contrary he conceiueth great and many causes vndoubtedly grounded vpon the infallyble and euerlastynge truth of the woorde of God whiche moue hym not onely to put away the feare of bodiely death but also for the manifolde benefites and singuler commodities whiche ensue vnto euery faithfull person by reason of thesame to wish desire longe hartely for it For death shall be to hym no death at all but a very deliueraunce from death froÌ„ all paynes cares and sorowes miseries
CERTAYNE Sermons or Homelies appoynted by the kynges Maiestie to be declared and redde by all persones Uicars or Curates euery Sondaye in their churches where they haue Cure Anno. 1547. ⧠A TABLE of the Sermones or Homelies conteined in this presente Uolume j. A Fruitefull exhortacion to the readyng of holye scripture ij Of the misery of all mākynde iij. Of the saluacion of all mankynde iiij Of the true and liuely faithe v. Of good woorkes vj. Of Christian loue and Charitie vij Against swearyng and periurie viij Of the declinyng from God ix An exhortacion against the feare of deathe x. An exhortacion to obedience xj Against whoredom and adultery xij Against strife and contencion FINIS THE PREFACE THE Kynges moste excellent Maiestie by the prudente aduyse of hys moste deere beloued Uncle Edwarde duke of Somersett Gouernor of hys Maiesties persone and Protector of all hys hyghnes Realmes Dominions and Subiectes with the reste of hys moste honorable Counsayll moste graciously considerynge the manifolde enormities whiche heretofore haue crept into hys graces Realme throughe the false vsurped power of the Bishoppe of Rome and the vngodly doctryne of hys adherentes not onelye vnto the greate decaye of Christian religion but also if Gods mercy were not vnto the vtter destruction of innumerable soules whiche through hypocrysy and pernicious doctrine were seduced and brought from honoryng of the alone true liuynge and eternall God vnto the worshippyng of creatures yea of stockes and stones from doyng the commaundemētes of God vnto volūtary workes and phantasyes inuēted of men from true religiō vnto Popishe Supersticion considerynge also the earnest and feruent desire of his derely beloued Subiectes to bee deliuered from all errors and supersticions and to be truely and faythefully instructed in the verye worde of God that liuely foode of mannes soule wherby they may learne vnfainedly and accordyng to the mynd of the holy Ghoste expressed in the scriptures to honor God and to serue their Kyng with all humilitie and subieccion and Godly and honestly to behaue theim selfes toward all men Agayn callynge to remembraunce that the next and moste ready waie to expell and auoide aswell all corrupte vicious and vngodly liuynge as also erronious doctrine tendyng to Supersticion and Idolatrie clerely to put away all contenciō whiche hath heretofore rysen through diuersitie of preachyng is the true settyng furthe and pure declarynge of Gods woorde whiche is the principall guyde and leader vnto all Godlinesse and vertue Finally that all Curates of what learnyng soeuer they be may haue some Godly and fruitfull lessons in a readines to reade and declare vnto their parishioners for their edifiyng instruction and cōfort hath caused a booke of Homelies to bee made and set furthe wherein is conteined certain wholsome and Godly exhortacions to moue the people to honor and worshippe almighty God and diligently to serue hym euery one accordynge to their degre state and vocacion the whiche Homelies his Maiestie commaundeth and streightely chargeth all Persones Uicares Curates and all other hauyng spirituall cure euery Sondaye in the yere at hygh Masse when the people be moste gathered together to reade and declare to their parishioners playnly and distinctely in suche ordre as they stande in the boke excepte any Sermon bee preached and then for that cause onely and for none other the reading of the sayde Homelie to be differed vnto the nexte Sondaye folowyng And when the foresayde boke of Homelies is redde ouer the Kynges Maiesties pleasure is that thesame be repeted redde agayn in suche lyke sorte as was before prescribed vnto suche tyme as his graces pleasure shall further be knowen in thys behalfe Also hys maiestie commaundeth that the sayde Ecclesiasticall persones vpon the firste holy daye fallyng in the Weke tyme of euery quarter of the yere shall reade his Iniunccions opēly and distinctely to the people in maner and fourme in thesame expressed And vpon euery other holy and Feuall daye through the yere likewise fallyng in the weke tyme they shal recite the Pater noster the Articles of our fayth and the tēne commaundementes in Englishe openly before all the people as in the sayd Iniunccions is specified that all degrees and al ages may learne to know God and to serue him accordynge to hys holy woorde AMEN ¶ A fruitfull exhortation to the readyng and knowledge of holy scripture VNto a Christian man there can be nothynge either more necessarie or profitable then the knowledge of holy scripture forasmuche as in it is conteyned Gods true word settyngefurth his glorie and also mannes duetie And there is no truth nor doctrine necessary for our iustificacion and euerlastyng saluacion but that is or may be drawen out of that fountain and welle of truth Therfore as many as be desirous to entre into the right and perfect way vnto God must applie their myndes to knowe holy scripture without the which they can neyther sufficiently knowe God and his will neither their office and duetie And as drynke is pleasaunt to them that be drie and meat to them that be hūgery so is the readyng hearyng searchyng ▪ and studiyng of holy scripture to theim that be desirous to knowe God or them selfes and to do his will And their stomackes onely do lothe and abhorre the heauenly knowledge and foode of Gods word that be so drouned in worldly vanities that they neither sauor God nor any Godlines For that is the cause why they desire suche vanities rather then the true knowledge of God As they that are sicke of an ague whatsoeuer they eate or drinke though it bee neuer so pleasaunt yet it is as bitter to theim as wormewoode not for the bitternesse of the meat but for the corrupt and bitter humor that is in their awne toungue and mouth euen so is the swetenesse of Gods woorde bitter not of it self but onely vnto them that haue their myndes corrupted with long custome of synne and loue of this world Therfore forsakyng the corrupt iudgement of carnall men whiche care not but for their carcasse let vs reuerētly heare reade holy scriptures whiche is the foode of the soule Let vs diligently searche for the welle of life in the bokes of the new and old Testament and not ronne to the stinkyng podelles of mennes tradicions deuised by mānes imaginacion for our iustificacion and saluacion For in holy scripture is fully cōteined what we ought to do and what to eschewe what to beleue what to loue and what to loke for at Gods handes at length In those bokes we shall finde the father from whome the sonne by whome the holy Ghoste in whome all thynges haue their beyng and cōseruacion and these thre persones to be but one God and one substaūce In these bokes we may learne to know our selfes how vile and miserable we be also to know God how good he is of hymself and how he cōmunicateth his goodnes vnto vs and to
master Christ and humbleth hymself as vnworthy to vnbuckle his showes and geueth all honor and glory to God So doth s. Paule bothe oft and euidently confesse himself what he was of himself euer geuyng as a moste faithfull seruaunt all praise to his master and sauior So doth blessed s. Ihon the Euangelist in the name of hymself and of all other holy men be they neuer so iust make this open confession if we saye we haue no synne we deceyue oure selfes and the truthe is not in vs if we knowledge our synnes God is faithful and iust to forgeue vs our synnes and to clense vs frō al vnrighteousnes if we saye we haue not sinned we make hym a liar and hys worde is not in vs. Wherfore the Wisemā in the boke called Ecclesiastes maketh this true generall confession there is not one iust man vpon the earth that doeth good and synneth not And s. Dauid is ashamed of hys synne but not to confesse his synne How oft how earnestly lamētably doth he desire gods great mercy for his great offences that God should not entre into iudgemēt with him And agayn how well weigheth thys holy man his synnes when he confesseth that they bee so many in numbre and so hid and hard to vnderstande that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion and consideracion of his sinnes and yet not commyng to the botome of them he maketh supplicaciō to God to forgeue him his priuy secret his sinnes to the knowledge of the which he cā not attein vnto He weigheth rightly his sinnes frō the original roote spring hed perceiuing inclinaciōs prouocaciōs stirrynges stingynges buddes braūches dregges infecciōs tastes felinges and sentes of them to continue in hym still Wherfore he saith marke behold I was cōceiued in synnes he saith not sinne but in the plural nūbre sinnes forasmuch as out of one as fountayn spryngeth all the reste And our sauior Christ saieth there is none good but God and that we can do nothyng that is good without hym nor no mā can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruaūtes when we haue done al that we can do He preferreth the penitēt Publicane before the proude holy glorious Pharisey He calleth hymself a phisicion but not to them y t be whole but to them that be sicke and haue nede of his salue for their sore He teacheth vs in oure prayers to reknowledge our selfes sinners to aske forgeuenes and deliueraunce from all euilles at our heauenly fathers hande He declareth that the synnes of oure awne hartes do defile our awne selfes He teacheth that an euill worde or thought deserueth condempnacion affirmyng that we shall geue an accompte for euery idle worde He saieth he came not to saue but the shepe that were vtterly lost and cast away Therfore fewe of the proude iust learned wise perfect and holy Phariseis were saued by him because thei iustified themselfes by their coūterfeit holynes before men Wherefore good people let vs beware of suche hypocrisy vainglory and iustifiyng of our selfe Let vs loke vpō our fete and then doune pecockes fethers doune proude harte doune vile clay frayle and britle vessels Of our selfes we be crabbe trees that can bryng furth no apples We be of our selfes of suche yearth as can brynge furthe but wedes netles brābles briers cocle and darnell Oure fruites be declared in the ▪ v. Chap. to the Gala. We haue neither faith charitie hope pacience chastitie nor any thyng els that good is but of God therfore these vertues be called there the fruites of the holy Ghost and not the fruites of man Let vs therfore acknowledge our selfes before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble our selfes hartely and crie to God for mercye Let vs all confesse with mouthe and harte that we be full of imperfeccions Let vs know our awn workes of what imperfecciō they be then we shall not stande foolishly and arrogantly in our awne conceiptes nor chalenge any part of iustificacion by our merites or workes For truly there be imperfecciōs in our best workes we do not loue God so much as we are bounde to do with all our hart mynd and power we do not feare God so muche as we ought to do we do not praye to God but with greate and many imperfeccions we geue forgeue beleue liue and hope vnperfectly we speke thinke do vnperfectly we fight agaynst the deuill the worlde and the fleashe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfeccion yea let vs not be ashamed to confesse imperfeccion euen in all our awne beste workes Let none of vs be ashamed to say with holy s. Peter I am a sinfull man Let vs al saye with the holy prophet Dauid we haue synned with our fathers we haue doen amisse dealt wickedly Let vs all make open cōfession with the prodigal sonne to our father and saye with hym we haue synned agaynst heauen and before the O father we are not worthy to be called thy sonnes Let vs al saye with holy Baruch O Lorde our God to vs is worthily ascribed shame and confusion to the righteousnes We haue synned we haue doen wickedly we haue behaued our selfes vngodly in all thy righteousnes Let vs al saie with the holy prophet Daniell O Lorde righteousnes belongeth to the vnto vs belongeth confusion We haue synned we haue bene naughtie we haue offended we haue fled from the we haue gone backe from al thy preceptes and iudgementes So we learne of all good men in holy scripture to humble our selfes and to exalt extoll prayse magnifie and glorifie God Thus we haue heard how euill we be of our selfes how of our selfes and by our selfes we haue no goodnes helpe nor saluaciō but cōtrariwise synne dampnacion and death euerlastynge whiche if we depely weigh consider we shall the better vnderstande the great mercy of God and how our saluacion cōmeth onely by Christ. For in our selfes as of our selfes we find nothing wherby we may be deliuered from this miserable captiuitie into the which we were caste throughe the enuie of the deuill by transgressing of Gods commaundemēt in our first parent Adam We are all become vncleane but we all are not able to clense our selfes nor to make one another of vs cleane We are by nature the childrē of Gods wrathe but we are not able to make oure selfes the children and inheritors of Gods glorye We are sheepe that ronne astraie but we cannot of our awn power come agayn to y e shepefold so great is our imperfecciō weakenes In our selfes therfore maye not we glorie which of our selfes are nothyng but synfull
and wretchednes of this world and the very entry into rest and a beginnyng of euerlastyng ioye a tastyng of heauenly pleasures so great that neither toungue is able to expresse neither eye to se nor eare to heare them no nor for anye earthly mans hart to conceyue them So excedinge greate benefites thei be whiche God our heauenly father by his mere mercye and for the loue of his sonne Iesus Christe hathe layed vp in store and prepared for theim that humbly submitte themselfes to Gods wil and euermore vnfainedly loue him from the botome of their hartes And we oughte to beleue that death beyng slayne by Christe cannot kepe any man that stedfastly trusteth in Christ vnder his perpetuall tirāny and subiection but that he shall ryse from death agayne vnto glory at the last daye appoynted by almighty God lyke as Christ oure head did ryse agayne accordinge to Gods appoyntement the thyrde daye For sainct Augustine saieth The head goynge before the mēbres trust to folowe come after And sainct Paule saieth if Christe be rysen from the dead we shall ryse also from thesame And to comforte all Christen persons herein holye scripture calleth this bodiely death a slepe wherin mās senses be as it were takē from hym for a ceason and yet when he awaketh he is more freash then he was when he went to bed So althoughe we haue our soules seperated from our bodyes for a ceason yet at the general resurreccion we shalbe more freash beautifull and perfite then we be now For now we be mortall then we shal be immortall now infect with diuers infirmities then clerely voyde of all mortall infirmities now we be subiect to all carnall desyres then we shalbe al spirituall desiryng nothynge but Gods glory thinges eternal Thus is this bodiely death a doore or entrynge vnto lyfe and therfore not so muche dreadfull if it be rightly considered as it is comfortable not a mischief but a remedy of all mischief no enemy but a frende not a cruel tyraūt but a gētle guide leadyng vs not to mortalitie but to immortalitie not to sorow and payne but to ioye and pleasure and that to endure for euer if it be thankefully taken and accepted as Gods messenger and paciently borne of vs for Christes loue that suffered most paynfull death for oure loue to redeme vs from death eternall Accordynge hereunto saincte Paule saieth our lyfe is hidde with Christ in God but when our lyfe shall appere then shall we also appere with hym in glorye Why then shall we feare to dye consideryng the manifolde and comfortable promises of the Gospell and of holy scriptures God the father hath geuen vs euerlastynge lyfe saieth S. Ihon thys lyfe in is hys sonne he that hath the sonne hath lyfe he that hath not y e sonne hath not lyfe And this I wrote saieth S. Ihon to you that beleue in y e name of the sonne of God that you maye knowe that you haue euerlastynge lyfe and that you do beleue vpō the name of the sonne of God And our sauior Christ sayeth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him frō death to lyfe at the last day Sainct Paule also sayeth that Christe is ordeyned and made of God oure righteousnes our holynes and redemption to the entent that he which wyll glory should glory in the Lorde Sainct Paule did contemne and set litle by all other thynges estemynge them as dunge whiche before he had in very greate pryce that he might be found in Christ to haue euerlasting lyfe true holynes righteousnes and redēpcion Finally S. Paule maketh a playne argument in this wise If our heauenly father woulde not spare his awne naturall sonne but dyd geue hym to death for vs how can it be that with him he shoulde not geue vs all thynges Therfore if we haue Christ then haue we with him and by him all good thinges whatsoeuer we can in our hartes wish or desire as victorie ouer death sinne and hel we haue the fauor of God peace wyth hym holynes wysedome iustice power lyfe and redempcion we haue by hym perpetuall health wealth ioye and blysse euerlastynge All those therefore haue great cause to be full of ioye that be ioyned to Christ with true faythe stedfast hope and perfyt charitie and not to feare death nor euerlastynge dampnacion For deathe cānot depriue them of Iesu Christ nor any sinne can cōdempne them y t are graffed surely in him which is their onely ioy treasure and lyfe Let vs repent our synnes amend our lyfes trust in hys mercy and satisfaction and death can neyther take hym from vs nor vs from hym For then as s. Paul saieth whether we lyue or dye we be the Lordes awne And agayne he sayeth Christ did dye and rose agayne because he should be Lord both of the dead quicke Then if we be the Lordes awne when we be dead it must nedes folowe that suche temporall deathe not onely cānot harme vs but also that it shall muche be to our profit and ioyne vs vnto God more perfectly And thereof the christian hart may surely be certified by the infallible truth of holye scripture It is God sayeth sainct Paule which hath prepared vs vnto immortalitie and thesame is he which hath geuen vs an earnest of the spirite Therfore let vs be alwaies of good comforte for we knowe that so longe as we be in the body we be as it were farre from God in a straunge countrey subiect to many perils walkyng without perfite sighte and knowledge of almighty God onely seynge hym by faythe in holy scriptures But we haue a courage desire rather to be at home with God and oure sauior Christe farre from the body where we maye behold hys Godhead as he is face to face to oure euerlastyng comfort These be saincte Paules wordes in effecte wherby we may perceyue that the lyfe in this world is resembled to a pilgrimage in a straunge countrie far frome God and that death deliuerynge vs from our bodyes doth sende vs straight home into our awne countrey and maketh vs to dwell presently with God for euer in perpetuall rest and quietnesse So that to dye is no losse but profite and winnynge to all true christē people What lost the thefe that hanged on the crosse with Christ by hys bodiely death Yea how much dyd he gayne by it Did not our sauiour say vnto hym thys daye thou shalt be with me in Paradyse And Lazarus that pitifull person that lay before y e richemans gate payned with sores and pined with hungre did not death highlye profite and promote hym Which by the ministery of Aungels sent hym vnto Abrahās bosome a place of rest ioye and heauenly consolacion Let vs thinke none other good christen people but Christ hath prepared thesame ioye and felicitie for vs that he prepared for Lazarus the thefe Wherfore let vs sticke vnto his
the difficultie to vnderstande it and the hardnes thereof is so greate that it is meete to bee reade onely of Clearkes and learned men As touchyng the firste ignoraunce of Gods worde is the cause of al error as Christ hymself affirmed to y e Sadduces saiyng that thei erred because thei knewe not the scripture How should thei then escheue error that will be still ignoraunt And how should thei come out of ignoraunce that wil not read nor heare that thyng whiche should geue them knowledge He that now hath moste knowledge was at the first ignoraunt yet he forbare not to reade for feare he should fall into error but he diligently redde lest he ▪ should remain in ignoraunce and through ignoraunce in error AND if you will not knowe the truthe of God a thyng moste necessary for you least you fall into error by thesame reason you maie then lye still and neuer go leaste if you goo you fall in the mire nor eate any good meate least you take a surfet nor sow your Corne nor labour in your occupacion nor vse your marchaūdise for feare you lose your sede your labor your stocke and so by that reason it should be beste for you to liue idlely and neuer to take in hande to do any maner of good thyng least peraduenture some euill thyng maie chaunce therof And if you be afraied to fal into error by readyng of holy scripture I shall shewe you how you maie reade it without daunger of error Reade it humbly with a meke and a lowly harte to thintent you maie glorifie God and not your self with the knowledge of it and reade it not without daily praiyng to God that he would directe your readyng to good effecte and take vpon you to expounde it no further then you can plainly vnderstande it For as sainct Augustine saieth the knowledge of holy scripture is a great large and a high palace but the doore is verie lowe so that the high and arrogant man cannot runne in but he must stoupe lowe and humble hym self that shall entre into it Presumpcion and arrogancie is the mother of all error and humilitie nedeth to feare no error For humilitie will onely searche to knowe the truthe it will searche and will conferre one place with another and where it cannot fynde the sense it will praie it will inquire of other that knowe and will not presumpteously and rasshely define any thyng whiche it knoweth not Therfore the humble man maie searche any truthe boldely in the scripture without any daunger of error And if he bee ignoraunt he ought the more to read and to search holy scripture to bryng hym out of ignoraunce I saie not naie but a man maie prospere with onely hearyng but he maie muche more prospere with bothe hearyng and readyng This haue I said as touchyng the feare to read through ignoraunce of the person And concernyng the difficultie of scripture he that is so weake that he is not hable to brooke strong meate yet he maie sucke the swete and tender milke and differre the rest vntill he waxe strōger and come to more knowledge For God receiueth the learned and vnlearned and casteth awaie none but is indifferent vnto al. And the scripture is full aswel of lowe valleis plain waies and easie for euery man to vse and to walke in as also of high hilles and mountaines which few men can ascende vnto And whosoeuer geueth his mynd to holy scriptures with diligent studie and feruent desire it cannot be saieth sainct Ihon Chrisostom that he should be destitute of helpe For either God almightie will sende hym some Godly doctor to instruct hym as he did to instruct Ennuchus a noble man of Ethiope and threasorer vnto Quene Candace who hauyng a great affeccion to read the scripture although he vnderstode it not yet for the desire that he had vnto Gods worde God sent his Apostle Phillip to declare vnto hym the true sense of the scripture that he redde or els if we lacke a learned man to instruct and teache vs yet God hymself from aboue will geue light vnto our myndes and teach vs those thynges whiche are necessary for vs and wherin we be ignoraunt And in another place Chrisostom saith that mannes humain and worldly wisedom or science nedeth not to the vnderstandyng of Scripture but the reuelacion of the holy ghoste who inspireth the true sense vnto theim that with humilitie and diligence do search therfore He that asketh shall haue and he that seketh shal find and he that knocketh shall haue the doore open If we reade once twise or thrise and vnderstande not let vs not cease so but still continue readyng praiyng askyng of other and so by still knockyng at the laste the doore shalbe opened as sainct Augustyne saieth Although many thynges in the scripture bee spoken in obscure misteries yet there is no thyng spoken vnder darke misteries in one place but the selfe same thyng in other places is spoken more familiarly and plainly to the capacitie bothe of learned and vnlearned And those thynges in the scripture that be plain to vnderstande and necessarie for saluacion euery mannes duetie is to learne theim to print theim in memorye and effectually to exercise theim And as for the obscure misteries to be contented to bee ignoraunt in theim vntill suche tyme as it shall please God to open those thynges vnto hym In the meane ceason if he lacke either aptnesse or opportunitie God will not impute it to his foly but yet it behoueth not that suche as bee apt should set aside readyng because some other be vnapte to reade neuerthelesse for the difficultie of suche places the readyng of the whole ought not to be set a part And briefly to conclude as sainct Augustine saieth by the scripture all men be amended weake men be strengthned and strong men be comforted So that surely none bee enemies to the readyng of Gods worde but such as either be so ignoraunt that thei knowe not how wholsome a thyng it is or els be so sicke that thei hate the moste comfortable medicine that should heale them or so vngodly that thei would wishe the poeple still to continue in blindnesse and ignoraunce of God THVS we haue briefly touched some part of the commodities of Gods holy worde whiche is one of Gods chief and principall benefites geuen and declared to mankynde here in yearth Let vs thanke God hartely for this his greate and speciall gyfte beneficiall fauor and fatherly prouidence Lette vs be glad to reuiue this precious gyft of our heauenly father Let vs heare reade and knowe these holy rules iniunccions and statutes of our christian religion vpon that we haue made profession to God at our baptisme Lette vs with feare and reuerence laie vp in the cheste of our hartes these necessarie and fruitfull lessons Lette vs night and daie muse and haue meditacion and contemplacion in theim Lette
vs ruminate and as it wer chewe the cudde that we maie haue the swete ieuse spirituall effecte mary hony kirnell tast comfort and consolacion of theim Let vs staie quiet and certifie our consciences with the moste infallible certaintie truthe and perpetual assuraunce of them Let vs praie to God the onely aucthor of these heauenly meditacions that we maie speake thynke beleue liue and depart hence accordyng to the wholesome doctrine and verities of theim And by that meanes in this worlde wee shall haue Gods proteccion fauor and grace with the vnspeakeable solace of peace and quietnes of conscience and after this miserable life we shall enioy the endlesse blisse and glorie of heauen whiche he graunt vs all that died for vs all Iesus Christ to whom with the father holy ghost bee all honor and glorie both now euerlastyngly AMEN ¶ An Homelie of the miserie of al mankynd and of hys condempnacion to death euerlastyng by hys awne synne THe holy Ghost in writing the holy scripture is in nothinge more diligent then to pulle doune mannes vainglory and pride whiche of all vices is most vniuersally grafted in al mankynd euen from the first infection of our first father Adam And therfore we reade in many places of scripture many notable lessons against this old rooted vice to teache vs the moste commendable vertue of humilitie how to knowe our selfes and to remembre what we be of our selfes In the boke of Genesis almighty God geueth vs al a title name in our great graūd father Adā which ought to admonish vs al to considre what we be wherof we be frō whence we came whether we shal saiyng thus in y e sweat of thy face shalt thou eate thy bread til thou be turned again into the groūd for out of it wast thou taken in asmuch as y u art dust into dust shalte thou be turned again Here as it wer in a glasse we may learne to know our selfes to be but groūde earth asshes that to earth and asshes we shall returne Also the holy patriarche Abraham did well remembre this name and title dust earth and asshes appoynted and assigned by God to all mankynde and therfore he calleth hymself by that name when he maketh his earnest praier for Sodome and Gomore And we read that Iudith Hester Iob ▪ Hieremie with other holy men and womē in the old Testament did vse sacke cloth and to cast dust and asshes vpon their heddes when they bewailed their synfull liuyng They called cried to God for help and mercye with suche a ceremonie of sacke clothe duste and asshes that thereby thei might declare to the whole worlde what an hūble and lowly estimacion thei had of themselfes how well thei remembred their name title aforesayd their vile corrupt fraile nature dust earth and asshes The boke of wisedom also willing to pul doune our proude stomackes moueth vs diligently to remēbre our mortall and earthly generacion whiche we haue all of hym that was firste made and that all men aswell kynges as subiectes come into this worlde and go out of thesame in lyke sorte that is as of our selfes full miserable as we may dayly see And almightye God cōmaunded hys prophet Esaie to make a proclamacion and crie to the whole worlde and Esaie askinge what shall I crie The Lorde aunswered crie that all fleshe is grasse and that al the glory of man therof is but as the floure of the felde whē the grasse is withered the floure falleth away when the wynd of the Lord bloweth vpon it The people surely is grasse the which drieth vp and the floure fadeth awaye And the holy prophete Iob hauyng in himself great experience of the miserable and sinful estate of man doth open thesame to y e world in these wordes Man saith he that is borne of a woman liuyng but a short tyme is ful of manifold miseries he spryngeth vp like a floure fadeth again vanishyng awaye as it wer a shadowe ▪ and neuer continueth in one state And doest thou iudge it mete o Lorde to open thyne eyes vpon suche a one and to bring hym to iudgement with the Who can make hym cleane that is conceiued of an vncleane seede And all men of their euilnesse and natural pronesse wer so vniuersally geuen to synne that as the scripture saith God repēted that euer he made mā And by synne hys indignacion was so muche prouoked against the worlde that he drouned all the worlde with Noes floud except Noe hymself and hys litle housholde It is not without greate cause that the scripture of God doeth so many tymes call all men here in this worlde by this woorde yearth O thou yearth yearth yearth sayth Ieremie heare y e worde of the Lord. This our right name vocacion title yearth yearth yearth pronoūced by the Prophete sheweth what wee bee in deede by whatsoeuer other stile title or dignitie men do call vs. Thus he plainly named vs who knoweth best both what we be and what we ought of right to be called And thus he describeth vs speakyng by hys faithfull Apostle S. Paule all men Iewes and Gentiles are vnder syn ther is none righteous no not one ther is none that vnderstandeth there is none that seketh after God thei are al gone out of the way thei are all vnprofitable ther is none that doth good no not one their throte is an open sepulchre with their tōgues they haue vsed craft deceipt the poyson of serpentes is vnder their lippes their mouth is full of cursing and bitternes their fete are swift to shed bloud destrucciō and wretchednes are in their waies and the way of peace haue thei not knowen there is no feare of God before their eyes And in another place S. Paule writeth thus God hath wrapped all nacions in vnbelefe that he might haue mercy on all The scripture concludeth all vnder synne that the promyse by y e faith of Iesus Christ should be geuē vnto theim that beleue S. Paule in many places painteth vs out in our colours callyng vs the children of the wrath of God when we be borne saiyng also that we cānot thinke a good thought of our selfes muche lesse we can saye wel or do wel of our selfes And the wiseman saieth in the boke of Prouerbes the iust man falleth seuē times a day The most tried approued man Iob feared all hys workes S. Ihon the Baptist beynge sanctified in his mothers wōbe and praised before he was borne called an Aungell great before the lord replenished euē from his birthe with the holy Ghost the preparer of the way for our sauior Christ and commēded of our sauior Christ to be more then a prophet the greatest that euer was borne of a woman yet he plainly graūteth that he had nede to be wasshed of Christ he worthely extolleth and glorifieth his Lorde and
and ioye with GOD for euer To whome be laude honor and imperie for euer euer AMEN ¶ An Homelie of Christian Loue and Charitie OF all thynges that be good to bee taught vnto christian people there is nothynge more necessarye to bee spokē of and dayely called vpon then charitie aswell for that all maner of woorkes of righteousnes be cōteyned in it as also that the decay therof is the ruyne of the worlde the banishmēt of vertue and the cause of all vice And for so muche as almoste euery mā maketh and frameth to hymself charitie after hys awne appetite howe detestable soeuer his lyfe be both vnto God man yet he perswadeth hymself stil that he hath charitie therfore you shall heare now a true playn descripcion of Charitie not of mennes imaginaciō but of the very woordes and example of our sauior Iesus Christ. In which descripcion euery mā as it were in a glasse maye considre himself se plainly without error whether he be in the true Charitie or not Charitie is to loue God with al our harte al our lyfe and all our powers and strength With all our harte that is to say that our hartes mynd and studye be set to beleue his worde to trust in him and to loue hym aboue al other thynges that we loue best in heauen or in yearth With al your lyfe that is to saye that our chief ioye delight be set vpon him his honor our whole lyfe geuē vnto the seruice of hym aboue all thynges with hym to lyue dye and to forsake all other thynges rather then hym For he that loueth hys father or mother sonne or daughter house or lāde more then me sayeth Christ is not worthy to haue me With all our powers that is to saye that with our handes fete with our eyes and eares our mouthes tongues and with all other partes powers both of body soule we should be geuen to the kepyng fulfillyng of his cōmaundementes This is the fyrste principall parte of charitie but it is not the whole for charitie is also to loue euery man good euil frende foo and whatsoeuer cause be geuē to the cōtrary yet neuertheles to beare good wil and harte vnto euery man to vse our selfes wel vnto them aswell in woordes countenaunce as in all our outwarde actes and deedes For so Christ himself taught so also he performed in dede Of the loue of God he taught in thys wyse vnto a doctor of the law that asked hym which was the great and chiefe commaundemente in the lawe Loue thy Lord God saied Christ with all thy hart with all thy lyfe and with al thy mynde And of the loue that we ought to haue emōg our selfes eche to other he teacheth vs thus you haue heard it taught in tymes paste thou shalt loue thy frende and hate thy foe but I tell you loue youre enemyes speake wel of them that diffame you speake euill of you do well to theim that hate you praye for them that vexe and persetute you that you maye be the chyldren of your father that is in heauē For he maketh hys sunne to ryse both vpon the euyl and good and sendeth rayne to iuste and vniuste For yf you loue them that loue you what rewarde shall you haue Do not the Publicans likewyse And if you speake well onely of them that be your brethren and derebeloued frendes what great matter is that Do not the Heathen thesame also These be the very woordes of our sauior Christ himself touchyng the loue of our neighbor And for asmuche as the Phariseis with their moste pestilente tradicions false interpretacions gloses had corrupted and almost clerely stopped vp this pure wel of Gods liuely worde teachyng that this loue and charitie perteyned onely to a mannes frendes that it was sufficiente for a man to loue them which do loue hym to hate his fooes therfore Christ opened thys welle agayn pourged it scoured it by geuyng vnto his Godly lawe of charitie a true clere interpretacion which is this that we ought to loue euery mā both frende and fooe addyng thereto what commoditie we shal haue thereby and what incōmoditie by doynge the contrary What thyng can we wishe so good for vs as the eternall heauenly father to repute take vs for hys chyldren And this shal we be sure of sayeth Christe if we loue euery man withoute exception And if we doo otherwyse saieth he we be no better then the Phariseis Publicans Heathen and shal haue our rewarde with them that is to be excluded from the number of Gods electe chyldren and from hys euerlastynge inheritaunce in heauen Thus of true Charitie Christ taught that euery man is bounde to loue God aboue all thynges and to loue euery man frend fooe And thus likewyse he did vse hymselfe exhortynge hys aduersaries rebukynge the faultes of hys aduersaryes and when he coulde not amende them yet he prayed for them Firste he loued God hys father abouee all thinges so muche that he soughte not hys awne glory wil but the glory and wyl of hys father I seke not said he myne awne wyl but the wyl of hym that sent me Nor he refused not to dye to satisfie his fathers wil saiyng if it maye be let this cuppe of death go frō me if not thy wyll be doen and not myne He loued not onely hys frendes but also hys enemyes which in their hartes bare exceeding great hatred agaīst hym in their tongues spake all euill of hym and in their actes and dedes pursued hym with all their might and power euen vnto death Yet al this notwithstandynge he withdrewe not hys fauor from them but styll loued them preached vnto theim of loue rebuked theyr false doctryne theyr wycked liuyng and did good vnto them paciently accepting whatsoeuer they spake or did agaynst hym When they gaue hym euill woordes he gaue none euyll agayn when they did stryke hym he did not smyte agayne when he suffered death he dyd not sle them nor threaten them but prayed for them and referred all thinges to hys fathers wyl And as a shepe that is led vnto the shambles to be slayn and as a lambe y t is shorne of hys fleese make no noyse nor resistēce euē so wente he vnto his death without any repugnaunce or openynge of his mouth to saye any euil Thus haue I described vnto you what charitie is aswel by y e doctryne as by the exāple of Christ himself Wherby also euery man maye without error know hymself what state and condiciō he standeth in whether he be in Charitie so the chyld of the father in heauen or not For althoughe almoste euery man perswadeth hymself to be in charitie yet let hym examine none other man but his awne hart his life conuersacion and he shal not be deceiued
but truly decerne iudge whether he be in perfecte charitie or not For he that foloweth not hys awne appetite wil but geueth hymself earnestly to God to do al his wil cōmaundementes he may be sure that he loueth God aboue all thinges els surely he loueth him not whatsoeuer he pretend as Christ said if ye loue me kepe my cōmaundemētes For he that knoweth my commaundementes kepeth thē he it is said Christ y t loueth me And again he saith he that loueth me will kepe my worde my father will loue him we will both come to him and dwel with hym And he that loueth me not will not kepe my wordes And likewise he that beareth good hart and mynde vseth wel his tōgue dedes vnto euery man frend foo he may knowe therby y t he hath charitie And then he is sure also y t almightie God taketh hym for hys dere beloued sonne as s. Ihon saith hereby manifestly are knowen the children of God from the chyldren of the deuill for whosoeuer doth not loue hys brother belongeth not vnto god But the peruerse nature of man corrupt with sin and destitute of Gods worde grace thinketh it against al reason that a man should loue his enemy and hath many perswasions whiche induce hym to the contrary Agaynst all whiche reasons we ought aswel to set the teachyng as the liuyng of our sauior Christ who louing vs whē we wer his enemies doth teache vs to loue our enemies He did pacientely take for vs many reproches suffered beatyng and most cruell death Therfore we be no membres of hym if we will not folowe hym Christe sayeth s. Peter suffered for vs leauyng an example that we should folowe hym Furthermore we muste consider that to loue our frendes is no more but that whiche thiefes adulterers homicides al wicked persons do in so much that Iewes Turkes Infidels all brute beastes do loue them that be their frendes of whō thei haue their liuyng or any other benefites But to loue enemies is the proper condicion onely of thē that be the chyldren of God the disciples and folowers of Christe Notwithstandyng mannes froward corrupt nature weigheth ouer depely many tymes the offence and displeasure doen vnto hym by enemies and thinketh it a burden intollerable to be bounde to loue them that hate hym But the burden should be easy enough if on the otherside euery mā would consider what displeasure he hath doen to hys enemye agayn what pleasure he hath receiued of his enemy And if we find no equal recōpense neither in receiuing pleasures of our enemy nor in renderyng displeasures vnto hym agayn then let vs pōdre the displeasures whiche we haue doen against almightye God how often and how greuously we haue offended hym Wherof if we will haue of God forgeuenesse there is none other remedye but to forgeue the offences doen vnto vs whiche be very small in comparison of our offences doen against God And if we considre that he whiche hath offended vs deserueth not to be forgeuen of vs let vs consider again that we muche lesse deserue to be forgeuē of God And although our enemy deserue not to be forgeuen for his awne sake yet we ought to forgeue hym for Gods loue consideryng how great many benefites we haue receiued of hym w tout our desertes that Christ hath deserued of vs ▪ y t for his sake we should forgeue thē their trespasses cōmitted against vs. But here may ryse a necessary questiō to be dissolued if charitie require to thynke speake do well vnto euery man bothe good and euill how can magistrates execute iustice vpon malefactors with charitie How can they cast euill men in prison take away their gooddes and somtyme their lifes accordyng to lawes if charitie wil not suffre thē so to do Hereunto is a plain a breif aunswere that plagues and punishmentes be not euill of them selfes if they be wel taken of innocētes And to an euil mā thei are bothe good necessary maye be executed accordyng to charitie with charitie should be executed For declaracion wherof you shal vnderstād y e charitie hath .ii. offices thone cōtrary to y e other yet both necessary to be vsed vpō mē of cōtrary sort disposiciō The one office of charitie is to cherish good innocēt mē not to oppresse thē with false accusaciōs but to encorage thē w t rewardes to do wel and to perseuer in wel doyng defendyng them with the swourd from their aduersaries And the office of Bishops Pastors is to prayse good men for well doynge that they maye perseuer therein and to rebuke and correct by the worde of God the offences and crimes of all euill disposed persones For the other office of charitie is to rebuke correct punish vice without acceptacion of persones and thys to be vsed against thē onely that be euil men and malefactors And that it is aswell the office of charitie to rebuke punysh and correct them that be euill as it is to cherishe and reward them that be good and innocent S. Paule declareth writyng to the Ro. saiyng that the hygh powers are ordeyned of God not to be dreadful to them that do wel but vnto malefactors to draw the swourd to take vengeaūce of him that committeth the sinne And S. Paule biddeth Timothe cōstantly and vehemētly to rebuke synne by the woorde of God So that bothe offices should be diligētly executed to impugne the kyngdom of the deuill the preacher with the worde and the gouernor with y e swourde Els they loue neither God nor thē whom thei gouerne if for lacke of correccion thei wilfully suffre God to be offended and thē whom thei gouerne to perishe For as euery louyng father correcteth hys naturall sonne when he doth amisse or els he loueth hym not so all gouernors of realmes coūtreis townes houses should louingly correcte theim whiche be offendors vnder their gouernaunce cherish them which liue innocently if they haue any respect either vnto God and their office or loue vnto them of whō thei haue gouernaunce And suche rebukes punishementes of them that offend must be doen in due tyme least by delay the offendors fal hedlynges into al maner of mischief and not onely be euill themselfes but also do hurt vnto many mē drawyng other by their euil example to sinne outrage after them As one thief may both robbe many men also make many thefes one sedicious person may allure many noye a whole towne or countrey And suche euil persons that be so great offendors of God the cōmō weale charitie requireth to be cut of frō the body of the cōmō weale lest thei corrupt other good honest persōs like as a good surgiō cutteth away a putrified and festered membre for loue he hath to the whoole body least it infect other membres adioyning
to be dissolued and losed frō hys body and to be with Christ which as he sayde was much better for him althoughe to them it was more necessary y t he should liue which he refused not for their sakes Euen like as sainct Martyn sayde good Lorde if I be necessary for thy people to do good vnto them I will refuse no labor but els for myne awne selfe I beseche the to take my soule Now the holy fathers of the olde lawe and all faythful and righteous men which departed before our sauior Christes ascencion into heauen dyd by death departe from troubles vnto rest frō the handes of theyr enemies into y e hādes of God frō sorowes sickenesses vnto ioyful refreashing into Abrahās bosome a place of al cōfort cōsolaciō as scriptures do plainly by manifest wordes testifie The boke of Wisedō saith y t the righteous mens soules be in the hand of God no torment shal touche thē They semed to the eyes of folishe men to dye and their death was cōpted miserable and theyr departing out of this worlde wretched but thei be in rest And another place saieth that the righteous shall liue for euer and their rewarde is with the Lorde their myndes be with God who is aboue al. Therfore they shall receyue a glorious kyngdome and a beautifull croune at the Lordes hand And in another place thesame boke saieth y e righteous though he be preuented with sodain death neuerthelesse he shalbe there where he shalbe refreshed Of Abrahās bosome Christes wordes be so playne that a christē man nedeth no more profe of it Now then if thys were y e state of y e holy fathers righteous mē before the cōminge of our sauior and before he was glorified how much more then oughte all wee to haue a stedfast faith a sure hope of this blessed state cōdicion after our death Seynge that oure sauior now hath perfourmed the whole worke of oure redempcion and is gloriously ascended into heauen to prepare oure dwellinge places with hym saied vnto hys father Father I will that where I am my seruauntes shalbe with me And we knowe that whatsoeuer Christe wyll hys father will the same wherfore it cannot be but if we be his faythfull seruauntes our soules shalbe with hym after oure departynge out of this present life Sainct Stephin when he was stoned to death euen in the middest of hys tormentes what was hys mynde moste vpon When he was full of the holy Ghoste sayeth holye scripture hauynge hys eyes lifted vp into heauen he sawe the glory of God and Iesus standinge on the righte hande of God The which truth after he had confessed boldely before the enemies of Christ they drewe hym oute of the citie and there they stoned hym who cried vnto God saiynge Lorde Iesu Christe take my spirite And doeth not oure sauior saye playnely in saincte Ihons Gospel Uerely verely I saye vnto you he that heareth my woorde beleueth on hym y t sente me hath euerlastynge lyfe and commeth not into iudgemēt but shall passe frō death to lyfe Shall we not then thinke that death to be precious by the whiche we passe vnto lyfe Therfore it is a true saiynge of the Prophete the death of the holy and righteous mē is precious in the Lordes sighte Holy Simeon after that he had hys hartes desire in seynge oure sauior that he euer longed for all hys lyfe he embraced hym in his armes and sayde Now Lord let me departe in peace for myne eyes haue beholdē that sauior which thou haste prepared for all nacions It is truthe therefore that the death of the righteous is called peace and the benefite of the Lord as the Church saieth in y e name of the righteousnes departed out of this world My soule turne the to thy rest for the Lorde hath bene good to the and rewarded the. And we se by holy scripture and other auncient Histories of Martyrs that the holy faithfull and righteous euer syns Christes ascencion in their death did not doubte but that they went to be with Christe in spirite whiche is oure lyfe healthe wealth and saluacion Ihon in his holy Reuelaciō saw a C.xl. and .iiij. M. virgins and innocentes of whome he saide These folow the Lābe Iesu Christ wheresoeuer he goeth And shortly after in thesame place he saieth I heard a voyce frō heauen saiyng vnto me Write happye and blessed are the dead whiche dye in the Lorde from hencefurthe surelye saieth the syirite they shall reste from theyr paynes and labours for their woorkes do folow them So that then they shall reape with ioye and comforte that whiche they sowed with labors and paynes They that sowe in the spirit of the spirit shall reape euerlastynge lyfe Let vs therefore neuer be wery of well doynge for when the tyme of reapynge or reward commeth we shal reape without any werines euerlastynge ioye Therfore whyle we haue time as saincte Paule exhorteth vs let vs doo good to all men not lay vp our treasurers in earth where ruste and mothes corrupt it whiche ruste as sainct Iames saieth shall beare witnes against vs at the great daye condempne vs and shal like most brennynge fyre tormente oure fleashe Let vs beware therefore as we tendre oure awne wealthe that we be not in the numbre of those miserable coueteous men whiche sainct Iames biddeth mourne and lament for their gredy gatherynge and vngodly kepynge of goodes Let vs be wise in time and learne to folowe the wise example of the wicked Stuarde Let vs so prudently dispose oure goodes and possessions committed vnto vs here by God for a ceason that we maye truely heare and obeye this commaundement of oure sauior Christes I saye vnto you sayeth he make you frendes of the wicked Mammon that they maye receiue you into euerlastynge tabernacles Ryches he calleth wicked because the worlde abuseth them vnto all wickednes which are otherwise the good gifte of God and the instrumentes whereby Gods seruauntes do truely serue hym in vsynge of thesame He commaunded them not to make them ryche frendes to get hyghe dignities and worldly possessiōs to geue great giftes to ryche men that haue no neede thereof but to make theim frendes of poore and miserable men vnto whome whatsoeuer they geue Christe accepteth it as geuen to hymselfe And to these frendes Christe in the Gospell geueth so greate honor and preeminence that he sayeth they shall receyue theyr benefactors into euerlastynge houses Not that men shalbe oure rewarders for our well doyng but that Christ will rewarde vs and take it to be done vnto hymselfe whatsoeuer is doone to suche frendes Thus makynge poore wretches oure frendes we make oure sauioure Christe oure frende whose membres they are whose miserie as he taketh for hys awne misery so theyr reliefe succour and helpe he taketh for hys succoure reliefe and helpe and will asmuche thanke vs and rewarde
stricken with a foule leprosy Other wer stinged to death with wonderful straunge firy serpentes Other wer sore plagued so that ther was killed in one day the numbre of fourtene thousand and seuen hundred for rebellion agaynst them whoÌ„ God had appoynted to be in aucthoritie Absalon also rebelling against his father king Dauid was punished with a straunge and notable death And lette no man thynke that he can escape vnpunished that coÌ„mitteth treason conspiracy or rebellion agaynste his souereigne Lorde the Kynge though he commit thesame neuer so secretly either in thought woorde or dede neuer so priuely in hys priuie chambre by hymselfe or openly communicatyng and consultyng with other For treason will not be hid treason will out at the length God will haue that moste detestable vice bothe opened and punished for that it is so directly against hys ordinaunce and agaynste hys hygh principall iudge and anoynted in yearth The violence and iniury that is committed against aucthoritie is coÌ„mitted agaynste God the common weale and the whole realme whiche God wyll haue knowen and condignely punished one way or other For it is notably wrytten of the Wiseman in Scripture in the boke called Ecclesiastes wishe the Kyng no euyll in thy thought or speake no hurt of hym in thy priuy chaÌ„bre for a byrde of the aire shall betraye thy voyce and with her fethers shall she bewraye thy wordes These lessons exaÌ„ples are writeÌ„ for our learnyng Let vs al therfore feare the moste detestable vice of rebellioÌ„ euer knowyng and remembring that he that resisteth commoÌ„ aucthoritie resisteth God and his ordinaunce as it may be proued by many other mo places of holy Scripture And here let vs take hede that we vnderstaÌ„d not these or suche other like places whiche so streightly commaunde obedience to superiors and so streightly punisheth rebellion and disobedience to thesame to be meant in any coÌ„dicioÌ„ of the pretensed power of the bishop of Rome For truely the scripture of God alloweth no suche vsurped power full of enormities abusions blasphemies But the true meanyng of these and suche places be to extol and set furthe Gods true ordinaunce and y e aucthoritie of Gods anointed kynges and of their officers appoynted vnder them And concernyng the vsurped power of the bishop of Rome which he most wrongfully chalengeth as the successor of Christe Peter we maye easely perceiue how false feined and forged it is not onely in that it hath no sufficient grounde in holy scripture out also by the fruites and doctrine therof For our sauior Christ s. Peter teacheth most earnestly and agreably obedience to kynges as to the chief supreme rulers in this world next vnder God but the bishop of Rome teacheth immunities priuiledges exempcioÌ„s and disobedience moste clearly agaynst Christes doctrine and s. Peters He ought therefore rather to be called Antichriste the succcssor of the Scribes Phariseis then Christes vicar or s. Peters successor seyng that not only in this poynt but also in other weightie matters of Christian religioÌ„ in matters of remission of synnes of saluacion he teacheth so directly agaynst both s. Peter against our sauior Christe Who not onely taught obedieÌ„ce to kynges but also practised obedience in their coÌ„uersacioÌ„ liuyng For we rede that they both paied tribute to the kyng And also we rede that the holye virgyn Mary mother to our sauior Christ and Ioseph who was taken for his father at the emperors coÌ„maundemente went to the citie of Dauid named Bethleem to be taxed emoÌ„g other to declare their obedience to the magistrates for Gods ordinaunces sake And here let vs not forget y e blessed virgin Maries obedience for although she was highly in Gods fauor and Christes naturall mother was also great with chylde that same time so nigh her trauaile that she was deliuered in her iourney yet she gladly without any excuse or grudgyng for coÌ„science sake did take that cold foule winter iourney beyng in the meane ceason so poore that she lay in the stable and there she was deliuered of Christ. And according to thesame lo how s. Peter agreeth writing by expresse wordes in his first Epistle submit your selfes saieth he vnto kinges as vnto the chief heddes or vnto rulers as vnto them that are sent of hym for the punishment of euill doers for laude of theÌ„ that do well for so is the wil of God I â—ede not to expouÌ„d these wordes they be so plain of theÌ„selfes S. Peter doth not say submit your selfes vnto me as supreme hed of the Churche neither he saith submit your selfes froÌ„ time to time to my successors in Rome but he saith submit your sels vnto your kyng your supreme head and vnto those that he appoynteth in aucthoritie vnder hym For that ye shal so shew your obedience it is the wil of God God will that you be in subiection to your hed and king That is Gods ordinaunce Gods coÌ„maundement Gods holy will that the whole body of euery realme and al the membres partes of thesame shalbe subiect to their hed their kynge and that as S. Peter writeth for the Lordes sake and as S. Paule writeth for conscieÌ„ce sake and not for feare onely Thus we learne by the worde of God to yeld to oure kyng that is dewe to oure kyng that is honor obedience paimentes of dewe taxes customes tributes subsidies loue and feare Thus we knowe partly our bounden dueties to commoÌ„ aucthoritie nowe let vs learne to accomplishe thesame And let vs moste instauntly and hartely praye to God the onely aucthor of all aucthoritie for all them that be in aucthoritie according as S. Paule willeth writyng thus to Timothe in his first Epistle I exhort therfore that aboue all thynges prayers supplicacions intercessions and geuing of thankes be doen for all men for kynges and for all that bee in aucthoritie that we maye liue a quiete and a peaceable life with al godlines and honestie for that is good and accepted in the sight of God our sauior Here s. Paule maketh an earnest and an especiall exhortacion concernyng geuyng of thankes and praier for kynges and rulers saiyng aboue al thynges as he might say in any wise principally chiefly let prayer be made for kynges Let vs hartely thaÌ„ke God for his greate and excellent benefite and prouideÌ„ce coÌ„cernyng the state of kynges Let vs pray for theÌ„ that they may haue Gods fauor and Gods proteccion Let vs pray that they may euer in al thinges haue God before their eyes Let vs pray that they may haue wisedom strength iustice clemeÌ„cie zeale to Gods glory to Gods veritie to christian soules and to the common wealth Let vs praye that they maye rightly vse their swourde and aucthoritie for the maintenaunce defence of the catholique faith conteined in holy scripture and of their good and honest subiectes and for the feare and punishement of
the euill and vicious people Let vs praye that they may faithfully folowe the moste faithfull kynges and capitaines in the Bible Dauid Ezechias Iosias Moses with such other And let vs praye for our selfes that we maye liue Godly in holy and christiā cōuersaciō so we shal haue God of our side And then let vs not feare what man can do against vs so we shall liue in true obedience bothe to oure moste mercifull kynge in heauen and to oure moste Christian kynge in earthe so shall we please God and haue the excedynge benefite peace of consciēce reste and quietnesse here in this worde after thys lyfe we shall enioye a better lyfe rest peace and the eternal blisse of heauē whiche he graunt vs all that was obedient for vs al euē to the death of the crosse Iesus Christ to whom with the father and the holy ghost be al honor glory bothe now euer Amen ¶ An Homelie of whoredome and vnclennesse ALthough there want not good christian people great swarmes of vices worthi to be rebuked vnto such decai is true godlynes verteous liuinge now come yet aboue other vices the outragious seas of adultery whoredome fornicacion and vnclennesse haue not onelye braste in but also ouerflowed almoste the whoole worlde vnto the greate dishonor of God the excedyng infamie of the name of Christ the notable decay of true religion and the vtter destruction of the publique wealthe and that so abundātly that through the customable vse thereof thys vice is growē into suche an height that in a maner emong many it is compted no sin at all but rather a pastyme a dalliaunce and but a touche of youthe not rebuked but winked at not punyshed but laughed at wherfore it is necessarye at this presente to entreat of the syn of whoredom and fornicacion declaringe vnto you the greatnes of this syn and how odious hatefull and abhominable it is and hath alwaye been reputed before God and al good men and how greuously it hath been punished bothe by the lawe of God and the lawes of diuerse princes Again to shewe you certayne remedies whereby ye maye through the grace of God eschew this moste detestable synne of whoredom and fornicacion and lead youre lyfes in all honestie and cleannesse And that ye maye perceiue that fornicacion and whoredome are in the sight of God moste abhominable synnes ye shall call to remembraunce this commaundemēt of GOD thou shalte not commit adultery by the whiche woorde adultery although it bee properly vnderstande of the vnlawful commixcion of a maryed manne with any woman beside his wife or of a wife with any man beside her husbande yet therby is signified also all vnlawfull vse of those partes whiche bee ordeined for generacion And this one commaundement forbiddyng adultery dooth sufficiently painte and sette out before our iyes the greatnesse of this synne of whoredome and manifestly declareth how greatly it ought to bee abhorred of all honest and faithfull persones And that none of vs all shall thynke hymselfe excepted from this commaundement whether we be old or young maried or vnmaried man or woman heare what God the father saieth by his mooste excellent Prophete Moses there shalbee no whore emong the daughters of Israell nor no whoremongers emong the sonnes of Israell Here is whoredome fornicacion and all vnclennesse forbidden to all kyndes of people all degrees and all ages without excepcion And that wee shall not doubt but that this precept perteineth to vs in deede heare what Christe the perfecte teacher of all truthe saieth in the newe Testament ye haue heard saieth Christe that it was saied to theim of the old tyme thou shalte not commit adultery but I saie vnto you whosoeuer seeth a womā to haue his lust of her hath committed adultery with her all ready in his harte Here our sauior Christe doth not onely confirme and stablishe the lawe agaynste adultery geuen in the olde Testament of God the father by his seruaunt Moses and make it of full strength continually to remain emong the professors of his name in the newe lawe But he also condempnyng the grosse interpretacion of the Scribes and Phariseis whiche taught that the aforesaied commaundement onely required to abstein from the outward adultery and not from the filthie desires and vnpure lustes teacheth vs an exacte and full perfeccion of puritie and clennesse of life bothe to kepe our bodies vndefiled and our hartes pure and fre from all euill thoughtes carnall desires and fleshly consentes Howe can wee then bee free from this commaundement where so greate charge is laied vpon vs Maie a seruaunt do what he will in any thyng hauyng a commaundement of his master to the cōtrary Is not Christe our Master Are not wee his seruauntes Howe then maie wee neglecte our Masters will and pleasure and folowe oure awne will and phantasie Ye are my frendes saieth Christe if you kepe those thynges that I commaunde you Nowe hath Christe our Master commaunded vs that we should forsake all vnclennesse and lecherie bothe in body and spirite this therfore must we do if we loke to please GOD. In the Gospell of sainct Matthewe we reade that the Scribes and Phariseis were greuously offended with Christe because his disciples did not kepe the tradicions of the fore fathers for thei washed not their handes when thei went to diner or supper and emong other thynges Christ aunswered and saied heare and vnderstand not that thyng whiche entereth into the mouthe defileth the man but that whiche commeth out of the mouthe defileth the man For those thinges whiche procede out of the mouthe come furth from the hart and thei defile the man For out of the hart procede euill thoughtes murders breakyng of wedlocke whoredome theftes false witnes blasphemies these are the thynges whiche defile a man Here maie we se that not onely murder thefte false witnes blasphemie defile men but also euill thoughtes breakyng of wedlocke fornicacion and whoredome Who is nowe of so litle witte that he will esteme whoredome and fornicacion to bee thynges of smal importaunce and of no waight before God Christe whiche is the truthe and cannot lye saieth that euill thoughtes breakyng of wedlocke whoredome and fornicacion defile a manne that is to saie corrupte bothe the body and soule of manne and make theim of the Temples of the holy Ghoste the filthy dunghill or dungeon of all vncleane spirites of the Mansion of GOD the dwellyng place of Sathan Agayne in the Gospell of saincte Ihon when the woman taken in adultery was broughte vnto Christe saied not he vnto her Go thy waie and synne no more Dooth not he here call whoredome synne And what is the rewarde of synne but euerlastyng deathe If whoredome bee synne then is it not lawful for vs to commit it For. S. Ihon saith he that cōmitteth synne is of the deuill And our sauior saith euery one that committeth syn
is the seruaunt of syn If whoredom had not been syn surely S. Ihon Baptist would neuer haue rebuked kyng Herode for takyng his brothers wife but he tolde him plainly that it was not lawfull for him to take his brothers wife He wynked not at the whoredom of Herode although he wer a kyng of greate power but boldely reproued hym for his wicked and abhominable liuyng although for thesame he lost his hedde But he would rather suffre deathe then see GOD so dishonored by the breakyng of his holy precept then to suffre whoredome to be vnrebuked euen in a Kyng If whoredome had been but a pastyme a daliaunce and a thyng not to bee passed of as many coumpt it now a daies truely Ihon had been more then twyse madde if he would haue had the displeasure of a king if he would haue been cast into prison and lost his hedde for a trifle But Ihō knewe right well how filthy stynkyng and abhominable the synne of whoredome is in the sight of GOD therefore would not he leaue it vnrebuked no not in a kyng If whoredome bee not lawfull in a kyng neither is it lawfull in a subiect If whoredome bee not lawfull in a publique officer neither is it lawfull in a priuate persone If it bee not lawfull neither in kyng nor subiecte neither in commō officer nor priuate persone truely then is it lawfull in no man nor woman of whatsoeuer degree or age thei bee Furthermore in the Actes of the Apostles we reade that when the Apostles and Elders with the whole congregacion were gathered together to pacifie the hartes of the faithfull dwellyng at Antioche whiche were disquieted through the false doctryne of certain Iewishe preachers thei sente worde to the brethren that it semed good to the holy ghost and to them to charge them with no more then with necessary thynges emōg other thei willed them to abstein from Idolatry and fornicacion frō which said thei if ye kepe your selfes ye shal do wel Note here how these holy and blessed fathers of Christes Churche would charge the congregacion with no mo thynges then wer necessary Marke also how emong those thynges from the whiche thei commaunded the brethren of Antioche to abstein fornicacion and whoredom is numbred It is therfore necessary by the determinacion and consent of the holy ghost and the apostles and elders with the whole congregacion that as from Idolatry and supersticion so likewise we must abstein from fornicaciō and whoredom Is it necessary vnto saluaciō to abstein from Idolatry So is it to abstein from whoredom Is there any nigher waie to leade vnto dampnacion then to bee an Idolater No euen so neither is there a nerer waie to dampnacion then to be a fornicator and an whoremonger Now where are those people whiche so lightly esteme breakyng of wedlocke whoredom fornicaciō and adultery It is necessary saieth the holy ghost the blessed Apostles the elders with the whole congregacion of Christ it is necessary to saluacion saiethe to abstein from whoredō If it bee necessary vnto saluacion then wo be to them whiche neglectyng their saluacion geue their myndes to so filthye and stinkyng sinne to so wicked vice to suche detestable abhominacion But lette vs heare what the blessed Apostle sainct Paule saith to this matter Writyng to the Romaynes he hath these wordes Let vs cast awaie the woorkes of darkenes and put on the armours of light Let vs walke honestly as it wer in the daie tyme not in eatyng and drynkyng neither in chambrynges and wantonnesse neither in striefe and enuiyng but put ye on the Lorde Iesus Christ and make not prouision for the fleshe to fulfill the lustes of it Here the holy Apostle exhorteth vs to caste awaie the workes of darkenesse whiche emōg other he calleth gluttonous eatyng drinkyng chāberyng and wantonnesse whiche all are ministeries vnto that vice and preparacions to induce bring in the filthy synne of the fleshe He calleth theim the deedes and woorkes of darkenes not onely because thei are customably dooen in darkenesse or in the night tyme for euery one that doth euill hateth the light neither commeth he to the light least his workes should be reproued but that thei lead the right waie vnto that vtter darkenesse where wepyng and gnashyng of teethe shalbee And he saieth in another place of thesame Epistle Thei that are in the fleshe cannot please GOD. We are debtors to the fleshe not that wee should liue after the fleshe for if ye liue after the fleshe ye shall dye Agayn he saieth flye from whoredome for euery synne that a manne committeth is without his bodye but whosoeuer committeth whoredome synneth against his awne body Dooe ye not knowe that youre membres are the Temple of the holy Ghoste whiche is in you whom also ye haue of GOD and ye are not youre awne For ye are derely bought glorifie GOD in your bodies c. And a litle before he saieth Dooe ye not knowe that your bodies are the membres of Christe Shall I then take the membres of Christ and make them the membres of an whore God forbid Do ye not knowe that he whiche cleueth to an whore is made one body with her There shalbee two in one fleshe saith he but he that cleueth to the lorde is one spirite What Godly reasons doth the blessed apostle s. Paule bryng furth here to disswade vs from whoredom and al vnclennesse Your members saieth he are the Temple of the holy Ghoste whiche whosoeuer doth defile God wil destroy him as saieth s. Paule If we be the Temple of the holy Ghoste how vnsittyng then is it to driue that holy spirite frō vs through whoredome and in his place to set the wicked spirites of vnclennesse and fornicacion and to be ioyned and do seruice to theim Ye are derely bought saieth he therefore glorifie God in your bodies Christ that innocent lambe of God hath bought vs from the seruitude of the deuil not with corruptible gold and siluer but with his most precious and dere harte bloudde To what intente That wee should fall again vnto our olde vnclennesse and abhominable liuyng Naie verely But that wee should serue hym all the daies of our life in holinesse and righteousnesse that we should glorifie hym in our bodies by puritie and clennesse of life He declareth also that our bodies are the members of Christe How vnsemely a thyng is it then to cease to bee incorporate and one with Christe and through whoredome to be ioyned and made all one with an whore What greater dishonor or iniurie can we do to Christ then to take awaie from hym y e members of his body and to ioyne them to whores deuils and wicked spirites And what more dishonoure can we do to our selfes then through vnclennesse to lose so excellent a dignitie and fredome and to become bonde slaues and miserable captiues to the spirites of darkenesse Lette vs therefore considre first the glory
vices the one is picking of querelles with sharpe and cōtencious wordes the other standeth in froward answering and multipliyng euil wordes againe The first is so abhominable that saincte Paule saieth if any y t is called a brother be a worshipper of ydols a brauler or piker of querels a thefe or an extorcioner with hym that is suche a mā se that ye eate not Now here considre that saincte Paule numbreth a scolder a brauler or a picker of querels emōg thiefes and ydolaters and many tymes commeth lesse hurt of a thief then of a raylyng tongue for the one taketh away a mannes good name the other taketh but hys richesse which is of muh lesse value estimacion then is hys good name And a thief hurteth but him from whom he stealeth but he that hath an euill tongue troubleth al the towne where he dwelleth sometyme the whole coūtrey And a raylynge tongue is a pestilence so full of contagiō that sainct Paule willeth christian men to forbeare the cōpany of suche and neyther to eate nor drynke with theim And where as he will not that a Christian woman shoulde forsake her husband although he be an infidele nor that a christian seruaunt should departe from hys master whiche is an infidele and Heathē and so suffre a christian man to kepe company with an infidel yet he forbiddeth vs to eat or drink with a scolder or a querel picker And also in y e .vi. chapi to the Cor. he saieth thus Be not deceyued for neither fornicators neither worshippers of ydols neyther thiefes nor dronkards neither cursed speakers shall dwell in the kyngdom of heauē It must nedes be a great fault that doeeh moue cause the father to disherite hys natural sonne And how cā it otherwise be but that this cursed speakynge must nedes be a most dampnable synne the whiche doeth cause God our moste merciful louing father to depriue vs of hys moste blessed kyngdō of heauē Agaynst the other synne that standeth in requiting taunt for taunte speaketh Christe himselfe I saye vnto you saieth oure sauior Christe resiste not euill but loue your enemies and saye well by them that saye euill by you do well vnto theim that do euill to you and praye for them that do hurte and pursue you that you maye be the chyldren of youre father whiche is in heauen whoo suffereth hys sunne to ryse bothe vpon good and euill and sendeth hys rayn both to the iuste and vniuste To thys doctryne of Christe agreeth very well the teaching of sainct Paul that electe vessell of God who ceaseth not to exhorte and call vpon vs saiynge blesse them that curse you blesse I saye and curse not recompense to no man euill for euill if it be possible asmuche as lieth in you lyue peaceablye with all men Dearely beloued auenge not youre selfes but rather geue place vnto wrath for it is written vengeaunce is myne I will reuenge saieth the Lorde Therfore if thyne enemye honger fede hym if he thirst geue hym drinke be not ouercome with euill but ouercome euil with goodnes All these be the woordes of s. Paule But they that be so full of stomacke and sette so muche by them selfes that they may not abyde so muche as one euill woorde to bee spoken of them peraduenture wyll saye if I be euil reuiled shal I stād stil like a goose or a foole with my finger in my mouth Shall I be such an ydiot diserde to suffre euery mā to speake vpō me what thei list to rayle what they liste to spewe out al their venyme agaynst me at their pleasures Is it not cōuenient that he that speaketh euill shoulde be aunswered accordingly If I shall vse this lenitie and softnes I shal both encrease mine enemies frowardnesse and prouoke other to do lyke Suche reasons make they that can suffre nothynge for the defence of their impacience And yet if by froward aunsweryng to a froward persone there were hope to remedy his frowardnesse he should lesse offende y t should so aunswer doyng thesame not of yre or malice but onely of that intent that he that is soo frowarde or malicious may be refourmed But he that can not amende another mans faulte or cannot amende it without hys awn faulte better it were y e one should perishe then two Then if he cānot quiete hym with gentle woordes at the least let hym not folowe him in wicked vncharitable wordes If he can pacifie him with suffering let him suffre if not it is better to suffre euil then to do euil to saye wel then to say euill For to speake well agaynst euill commeth of the spirite of God but to rendre euill for euill commeth of the contrary spirite And he that cannot tēper ne rule hys awn yre is but weake and feble and rather more lyke a woman or a child then a stronge man For the true strength and mālines is to ouercome wrath and to despice iniury and other mēnes folishnes And besides this he that shall despice the wronge dooen vnto hym by his enemye euery man shall perceyue that it was spoken or doen withoute cause where as contrary he that doeth fume chafe at it shall help the cause of hys aduersary geuynge suspicion that the thing is true And so in goynge about to reuenge euil we shew our selfes to be euil and while we will punysh and reuenge another mānes foly we double and augment our awne foly But many pretenses fynd they that be wilful to colour theyr impaciēce Myne enemy saye they is not worthy to haue gentle wordes or deedes beynge so ful of malice or frowardnes The lesse he is worthy the more arte thou allowed of God the more arte thou commended of Christe for whose sake thou shoulde render good for euyll because he hath commaunded the also deserued that thou shouldest so do Thyne neighbor hath peraduēture with a worde offended the call thou to thy remēbraūce with howe many wordes dedes how greuously thou hast offended thy lord God What was man when Christe dyed for hym Was he not hys enemye and vnworthy to haue hys fauor and mercye Euen so with what gentlenes pacience doeth he forbeare tollerate the although he is dayly offended by the Forgeue therfore a lighte tresspace to thy neighbor that Christ maye forgeue the many thousandes of trespasses which arte euery daye an offendor For if thou forgeue thy brother beynge to the a trespasser then hast thou a sure signe and token that God wyll forgeue the to whom all men be debtors or trespassers How wouldest thou haue God merciful to the if thou wilt be cruell vnto thy brother Canste thou not find in thyne hart to do that towardes an other that is thy felowe which God hath done to the that arte but hys seruaunt Ought not one sinner to forgeue another seyng that Christ which was no synner did praye to hys father for