¶ Certayne Sermons appoynted by the Quenes Maiestie to be declared and read by all Persones Vycars and Curates euery Sonday and holy daye in theyr Churches And by her Graces aduyse perused ouersene for the better vnderstandyng of the simple people Newly Imprynted in partes accordyng as is mencioned in the booke of Commune prayers Anno. M.D.L .ix. Cum priuilegio Regiae Maiestatis OMNIA DESVPER R.I. ¶ A taâ—â—e of the Sermons conteyned in this present volume i A Fruitefull exhortacion to the readyng of holy scripture ii Of the misery of al mankynd iii Of the saluacion of all mankynde iiii Of the true and lyuely fayth v Of good workes vi Of Christian loue and charitie vii Agaynst swearyng and periury viii Of the declynyng from god ix An exhortacion agaynst the feare of death x An exhortacion to obedience xi Agaynst whordome and adulterye xii Agaynst strife and contention Finis tabulae COnsydering howe necessary it is that the worde of GOD which is the onely foode of the soule and that moste excellent lyght that we muste walke by in this our moste daungerous pilgrimage should at all conuenient tymes be preached vnto the people that therby they may bothe learne theyr duetie towardes God theyr Prynce and theyr neighbours accordyng to the mynde of the holy ghoste expressed in the scriptures And also to auoyde the manifolde enormities whiche hearetofore by false doctrine haue crepte into the Churche of God and howe that all they whiche are appoynted ministers haue not the gyft of prechyng sufficiently to instruct the people which is commytted vnto them whereof great inconueniences myght ryse and ignoraunce styll be mayntayned yf some honeste remedye be not speedely founde and prouyded The Quenes moste excellent Maiestie tenderynge the foule health of her louyng subiectes and the quietynge of theyr consciences in the chiefe and pryncypall poyntes of Christian Religion and wyllyng also by the true settyng foorth and pure declaryng of Gods word which is the principall guyde and leader vnto all godlynesse and vertue to expell and dryue aware aswell all corrupt vicious and vngodly lyuynâ— as also erronious and poysoned doctrines tâ—â—â—dyng to superfficion and Idolatry hath by thâ—â—uyse of her moste honourable comisâ—â—◠〈…〉 her discharge in this behalfe caused a 〈…〉 â—â—melies which heretofore was sette 〈…〉 moste louynge Brother a Prince of moste worthy memorye Edward the syxt to be prynted a newe wherein are conteyned certaine wholsome and godly exhortacions to moue the people to honour and worshyppe almyghty God and diligently to serue hym euery one accordynge to theyr degree state and vocation All whiche Homelies her Maiestie commaundeth and strayghtly chargeth all persons vycars curates and all other hauyng spirituall cure euery Sonday and holy day in the yere at the ministryng of the holy communion or if there be no Communion ministred that day yet after the Gospell and Crede in suche order and place as is appoynted in the booke of Common prayers to reade and declare to theyr paryshyoners playnely and distinctly one of the sayde Homelies in such order as they stande in the booke except there be a Sermon according as it is inioyned in the boke of her hyghnesse Iniunctions and then for that cause onely and for none other the readyng of the sayde Homelye to be differred vnto the next Sonday or holy day folowyng And wheÌ„ the foresayde booke of Homelies is read ouer her Maiesties pleasure is that the same be repeated and read agayne in such lyke sort as was before prescrybed Furthermore her hyghnesse coÌ„maundeth that notwithstandynge this order the sayde Ecclesiasticall persons shall reade her Maiesties Iniunctions at such tymes and in suche order as is in the booke thereof appoynted And that the Lordes prayer the Articles of the fayth and the ten commaundementes be openly readde vnto the people as in the sayde Iniunctions is specified that all her people of what degree or condicion so euer they be maye learne howe to Inuocate and call vpon the name of Godde knowe what duetie they owe both to God man So that they maye pray belieue and worke accordyng to knowledge whyle they shall lyue heare and after this lyfe be with him that with his bloud hath bought vs all To whom with the Father and the holy ghost be al honor and glory for euer AMEN 〈…〉 the â—eadyng and knowledge of holy Scripture The prais of holye scripture VNto a Christian man there can be nothyng eyther more necessary or profitable then the knowledge of holy scripture forasmuch as in it is conteyned Gods true word setting foorth his glory also mans duetie And there is no trueth nor doctrine necessary for our iustification The perfiction of holy scripture and euerlastyng saluation but that is or may be drawen out of that fountaine and wel of trueth Therfore as manye as be desyrous to enter into the ryght and perfect way vnto God The knowledge of holy scripture is necessary must apply theyr myndes to knowe holy scripture without the whiche they can neyther sufficiently knowe God and his wyll To whom the knowledge of holy scripture is swete and pleasaunt Who be enemies to holy scripture neyther theyr office duetie And as drynke is pleasaunt to them that be drye and meate to them that be hungry so is the readyng hearyng searchyng and studying of holy scripture to them that be desirous to knowe God or them selues to do his wyll And theyr stomackes onely do loth and abhorre the heauenly knowledge and foode of Gods worde that be so drowned in worldly vanities that they neyther fauour God nor any godlynesse For that is the cause why they desyre such vanities In apt similitude declarinâ— of whom the scripture is oâ—horrid rather then the true knowledge of God As they that are sicke of an ague whatsoeuer thei eate or drynke though it be neuer so pleasaunte yet it is as bytter to them as wormewood not for the bytternesse of the meate but for the corrupte 〈◊〉 â—ytter humour that is in theyr owne tongue â—â—â—nduth than so is the swetenesse of Gods worde bitter not of it selfe but onely vnto theÌ„ that haue theyr myndes corrupted with longe custome of sinne and loue of this worlde Therfore An â—â—â—â—tucion vnto the diligent redâ—â—dyng and scâ—rchâ—ng â—f the holy 〈…〉 forsaking the corrupt iudgement of fleshely men which care not but for theyr carhasse let vs reuerently heare and reade holye scriptures whiche is the foode of the soule Let vs diligently search for the well of lyfe in the bokes of the newe and olde Testament and not runne to the stynkyng puddels of mennes tradicions deuysed by mans imaginacion for our iustification and saluacion The holy scripture is a suffiâ—â—ent doctrâ—ne for ouâ— saluation What thynges we may learne 〈◊〉 the holy scriptâ—â—â— For in holy scripture is fully conteined what we ought to do and what to eschewe what to beleue what to loue what to loke for at
mountaines hilles and wildernes some haue ben racked some slaine some stoned some sawen some rente in pieces some headed some brente without mercy and would not be deliuered because they loked to rise again to a better state All these fathers martyrs and other holy men whom S. Paule spake of had their faith surely sixed 〈◊〉 God wheÌ„ al the world was against them They did not onely knowe god to be the Lord maker and gouernour of al men in the world but also they had a special coÌ„fidence and trust that he was would be their God their coÌ„forter â—ider helper mainteiner and defendour This is 〈◊〉 â—â—ristian faith whiche these holy men had also ought to haue And altough they were 〈◊〉 named ChristiaÌ„ men yet was it a ChristiaÌ„â—aten 〈◊〉 they had for they loked for all benefytes of 〈…〉 father through the merites of his soÌ„ne 〈…〉 we now doe This difference is betwene them and vs for they loked when Christ should come and wâ—â—â—â— in the time when he is come 〈◊〉 Iohn 〈◊〉 xiv Therfore saith s Augustin the time is altered chaunged but not the faith For we haue both one faith in one Christe The same holy goste also that we haue had they sayth S. Paule â— Cor. iiii For as the holy Gost dooeth teach vs to trust in God and to call vpon him as our father so did he teache them to say as it is written Thou lord art our father and redemer â—say xiiii thy name 〈◊〉 without begynning and euerlasting God gaue them then grace to be his children as he doth vs â—â—we But now by the comming of oure sauiour Christe we haue receiued more aboundantly the spirite of god in our heartes wherby we may conceiue a greater faith and a surer truste then many of them had But in effecte they we be al one we haue the same faith that they had in god and they the same that we haue And S. Paule so much extolleth their faith because we shold no lesse but rather more geue our selfes wholy vnto Christ doth in profession liuinge now when Christ is come then the old fathers did before his coÌ„myng And by al the declaratioÌ„ of S. Paul it is euident that the true liuely christiaÌ„ faith is no dead vaine or vnfruitfull thinge but a thinge of perfecte vertue of wonderful operacion or working strength bringyng furth all good mocions and good woorkes Al holy scripture agreably beareth witnes that a true liuely faith in Christ doth bring furth good workes therfore euery man must examine tryâ— himselfe diligently to know whether he haue the same true liuely faithe in his heart vnfainedly or not whiche he shall knowe by the fruites therof â—â—â—nt that professed the faith of christ wer in this error that they thought they knew god beloued in him when in their life they declared the contrary which error sainct Iohn in his first Epistle coÌ„futing i. Iohn .ii. writeth in this wise herby we are certified that we know God if we obserue his coÌ„mauÌ„demeÌ„tes He that saith he knoweth God and obserueth not his commaundementes is a liar the truth is not in him And again he saith i. Iohn .iii. whosoeuer sinneth doth not see god nor knowe him not no man deceiue you wel beloued childreÌ„ And moreouer he saith hereby we know that we be of the trueth i. Iohn .iii. so we shal perswade our heartes before him For if our owne heartes reproue vs God is aboue oure heartes knoweth al thinges Wel beloued if our heartes reproue vs not then haue we coÌ„fidence in god and shal haue of him whatsoeuer we aske because we kepe his coÌ„maunde mendes and do those thinges that please him And yet further he fayth i. Iohn .v. Euery man that beleueth that Iesus is Christe is borne of god we know that whatsoeuer is borne of god doth not sinne but the generation of God purgeth him and the deuill doeth not touche him And finally he concludeth and shewing the cause i. Iohn .v. why he wrote this Epistle saith for this cause haue I thus writte vnto you that you may know that ye haue euerlastinge life whiche do beleue in the sonne of God And in his third Epistle iii. Iohn .i. he confirmeth the whole matter of faith and workes in fewe wordes saying the that doth wel is of god he that doth euill knoweth not god And 〈◊〉 â—ainct Iohn saith that as the liuely knowlege 〈…〉 of god briÌ„geth furth good worke 〈◊〉 saith he likewise of hope and charitie that theâ— cannot stande with euill liuing i. Iohn iii. Of hope he wâ—â—teth thus we know that when god shal appeare â—â—e shal be lyke vnto him for we shal see him euen as he is And whosoeuer hathe this hope in hym doth purifie himselfe i. Iohn .ii. lyke as God is pure And of charitie he saieth these wordes he that doth kepe gods worde or coÌ„mauÌ„dement in him is truely the perfect loue of god i. Iohn .v. And again he saith this is the loue of god that we should kepe his commauÌ„dementes And. s Iohn wrote not this as a subtile sayinge deuised of his owne phantasye but as a most certaine and necessary trueth taught vnto him by Christ himself the eternal infallible veritie who in many places doeth most clerely affirme that faith hope charitie cannot consyst or stande without good and godly workes Iohn .iii. i. Iohn .v. Of saith he saith He that beleueth in the sonne hath euerlasting life but he that beleueth not in the sonne shal not se that life but the wrath of god remaineth vpon him Iohn .vi. And the same he confirmeth with a double othe saying forsothe forsorth I say vnto you he that beliueth in me hath euerlasting life Now forasmuch as he that beleueth in Christ hath euerlasting life it must nedes coÌ„sequeÌ„tly folow that he that hath this faith must haue also good workes and be studious to obserue Gods commandementes obediently For to them that haue euil workes 〈…〉 leade their life in disobedience transgression or breakyng of Gods commaunds mentes without repeÌ„taunce perteineth not euen lastyng life but euerlasting death as Christe hym selfe saith â–ª Matt. xxv They that doe wel shal go into life eternal but they that do euil shal go into the euerlastyng fyre And again he saith Apoca. xxi I am the first letter the last the beginning the endinge to hym that is a thirst I wil geue of the wel of the water of life frely he that hath the victory shal haue al thinges I will be his God he shal be my sonne but they that be fearefull mistrusting god lackyng faith they that be cursed people and murderers and fornicatours and forcerers and Idolaters and all liers shal haue their porcion in the lake that burneth with fyre and brimstone which is the second death And as
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
Goddes handes at length In those bookes we shall fynde the father from whom the sonne by whom and the holy ghost in whom all thynges haue theyr beynge and kepynge vp and these thre persons to be but one God and one substaunce In these bokes we may learne to knowe our selues howe byle and miserable we be and also to knowe God how good he is of him selfe and howe he maketh vs and all creatures parttakers of his goodnes We may learne also in these bokes to knowe Gods wyll and pleasure asmuch as for this present tyme is conuenient for vs to knowe And as the great clerke and godly preacher sainct Iohn Chrisostome sayth what so euer is required to saluacioÌ„ of man is fully conteyned in the scripture of God He that is ignorant may there learne and haue knowledge he that is harde hearted 〈◊〉 an obstinate synner shall there fynde euer 〈…〉 tormentes prepared of Gods iustice to make◠〈◊〉 afrayde and to molyfye or soften hym He that 〈◊〉 oppressed with miserie in this worlde shall there fynde reliefe in the promises of euerlasting lyfe to his great consolacion comfort He that is wounded by the deuyll vnto death shal fynde there medicine whereby he maye be restored agayne vnto health If it shall require to teache any trueth or reproue false doctrine to rebuke any vice to commend any vertue to geue good counsaile to comfort or to exhort or to do any other thing requisite for our saluacion al those thynges saith S. Chrisostome we may learne pleÌ„tifully of the scripture There is saith Fulgentius aboundantly inough both for men to eate children to sucke There is whatsoeuer is mete for all ages Holi scripture ministreth sufficient doctrine for all degres and ages Math. iiii Luke .iii. Iohn xvii Psal .xix. for all degrees and sortes of men These bokes therefore ought to be much in our handes in our eyes in our eares in our mouthes but most of al in our heartes For the scripture of God is the heauenly meate of our soules the hearyng keping of it maketh vs blessed sanctifieth vs and maketh vs holy it turneth our soules it is a lyght lantarne to our feete it is a sure stedfast and euerlastyng instrument of saluacion it geueth wisedome to the humble lowely hartes What coÌ„modities and profites the knowleâ—e of holye scripture bryngeth it comforteth maketh glad chereth and cherisheth our conscience it is a more excellent iewell or treasure then any golde or precious stone it is more swete then hony or hony combe it is called the best parte whiche Marye dyd chose for it hath in it euerlastyng comfort Luke .x. The wordes of holy scripture be called woordes of euerlastyng lyfe Iohn .vi. for they be Goddes instrument ordeyned for the same purpose Colloss vi They haue power to tourne thorough Gods promise they be effectuall through Goddes 〈…〉 beyng receyued inâ— a fayth 〈◊〉 heart they haue euer an heauenly spiritual working in them they are liuely quicke â—â—bre 〈◊〉 myghty in operation sharper then any two edged sworde and entreth through euen vnto the deuydyng a sonder of the soule and the spirite of the ioyntes and the mary Christ calleth hym a wyse buylder Math. vâ— Iohn .xii. that buildeth vpon his worde vpon his sure and substanciall foundacion By this worde of God we shal be iudged for the woorde that I speake saith Christ is it that shall iudge in the last day Ioh .xiiii. He that kepeth the worde of Christe is promised the loue and fauour of God that he shal be the dwellyng place or temple of the blessed Trinitie This woorde whosoeuer is diligent to reade and in his heart to print that he readeth the great affection to the transitorye thynges of this worlde shal be minished in him the great desyre of heauenly thynges that be therein promised of God shall increase in hym And there is nothyng that so much strengtheneth our faith truste in God that so much kepeth vp innocencye and purenes of the heart and also of outward godly lyfe conuersation as continual reading and recordyng of Gods worde For that thing which by continual vse of reading of holy scripture and diligent searchyng of the same is depely printed and grauen in the hart at length turneth almost into nature And moreouer the effects vertue of Gods worde is to illuminate the ignoraunt and to geue more lyght vnto them that faythfully and diligently reade it to comfort theyr heartes and to 〈◊〉 age them to perfourme that whiche of God 〈◊〉 commaunded It teacheth patienc◠〈◊〉 aduersiâ—â—â— in prosperitie humblenes what â—onoure is due vnto God what mercy and charitie to our neighbour It geueth good counsell in all doubtfull thynges i. Re. xiiii ii Par. xâ— 1 Cor. xv 1. Iohn v. It sheweth of whom we shall looke for ayde and helpe in all perilles and that God is the onely geuer of victory in all battayles and temptacions of our enemies Who profit most in readyng goddes worde bodely and ghostely And in reading of Gods word he most profiteth not alwayes that is most ready in turning of the boke or in saying of it without the booke but he that is moste turned into it that is most inspired with the holy ghost most in his heart life altred and chaÌ„ged into that thing which he readeth he that is dayly lesse and lesse proude lesse wrathfull lesse couetous lesse desirous of worldely and vayne pleasures he that daily forsaking his old vicious lyfe increaseth in vertue more and more And to be short there is nothyng that more maintaineth godlynes of the mynde driueth away vngodlynes then doth the continuall readyng or hearing of Gods worde if it be ioyned with a godly mynd and a good affection to knowe and folowe Gods wyll For without a single eye pure entent and good mynde nothyng is allowed for good before God Esai v. Mat. xxii 1. Cor. xiiii What incommodities the ignorance of goddes word bâ—inâ—eth And on the other syde nothing more darkeneth Christe and the glorye of God nor bryngeth in more blyndenesse and all kyndes of vyces then doth the ignoraunce of Gods worde ¶ The seconde parâ— of the 〈◊〉 of the holy Scripture IN the firste part of this Sermon which exhorteth to the knowledge of holy scriptur was declared wherfore the knoweledge of the same is necessary and profitable to al men And that by the true knowledge vnderstanding of scripture the moste necessarye poyntes of our duetie towardes God our neighbours are also knowen Nowe as concerning the same matter you shall heare what foloweth It we professe Christe why be we not ashamed to be ignorant in his doctrine Seing that euery man is ashâ—med to be ignorant in that lerning which he professeth That man is ashamed to be called a Philosopher which readeth not the bokes of Philosophie to be called a lawyer and Astronomer or a
and superstitions of .xv. Dos of i. Bernardes vearses of S. Agathes letters of Purgatorye of Masses satisfactorye of Stacions and Iubilies of feined Reliques of halowed Beades Belles Bred Water Palmâ—s Candels Fyre and suche other of Superstitious fastinges of fraternities or brother heades of Pardons with such lyke marchaundyse whiche were so estemed and abused to the great preiudice of gods glorye and commaundementes that they were made most high and moost holye thinges wherby to attaine to the euerlasting lyfe or remissioÌ„ of sinne Yea also vaine inuentions vnfruitfull ceremonies and vngodli lawes decrees and counsels of Rome Decrees Decretalies were in such wise aduaunced that nothynge was thought comparable in auctoritie wisdom lerninge godlines vnto them So that the lawes of Rome as they said were to be receiued of all men as the four EuaÌ„gelistes to the which al lawes of princes must geue place And the lawes of God also partly were left of and lesse estemed that the sayd lawes decrees and counsels with theyr traditions and ceremonies might be more duelye kepte and hadde in greater reuerence Thus was the people throughe ignorance so blinded with the goodly shewe and apparaunce of those thinges that they thought the kepynge of them to be a more holynes a more perfecte seruice honoring of God more pleasinge to God then the keping of gods commaundementes Such hath bene the corrupte inclination of man euer superstitiously geuen to make new honorynge of God of his own head and then to haue more affectioÌ„ and deuotion to keepe that then to searche out Goddes holye commaundementes and to keepe theim And furthermore to take Gods commaundementes for mens commaundementes and mens commaundementes for Gods commaundementes yea for the highest and most perfect and holy of all Gods commaundemeÌ„tes And so was all confused that scante wel learned men and but a small number of them knew or at the least would knowe durste affyrme the trueth to separate or seuere Gods commaundementes from the commaundementes of men whervpon did grow much error Superstition ydolatry vayne religion ouertwart iudgement great contention with all vngodly liuing An exhortation to the 〈◊〉 of Gods coÌ„manÌ„dementes Wherfore as you haue any zeale to the ryghte and pure honoring of God as you haue any regarde to your owne soules and to the life that is to come which is both without pain and without end apply youre selues chieflye aboue all thing to reade and to heare Gods word marke diligently therin what his wyll is you shal doe and with all your endeuoure applye your selues to folow the same Firste you must haue an assured faith in god A briefe rehersall of Gods coÌ„manÌ„dementes and geue your selues wholly vnto him loue him in prosperitie and aduersitie and dreade to offende him euermore Then for his sake loue all men frendes and foes because they be hys creation and ymage redemed by Christ as ye are Cast in your mindes how you may do good vnto al men vnto your powers and hurte no man Obey al your superiours gouernours serue your masters faythfully and diligentlye aswell in theyr absence as in their presence not for dreade of punishment onely but for conscience sake knowing that you are bouÌ„de â—o to do by Gods commaundementes Disobey not your fathers and mothers but honor them help theÌ„ and please theim to youre power Oppresse not kyll not beat not neither slauÌ„dre nor hate any man But loue al men speake well of al men help and succoure euery man as you maye yea eueÌ„ your enemies that hate you that speake euill of you and that do hurte you Take no mans goodes nor couet youre neyghbours goodes wrongfully but content your selues with that which ye get truly and also bestow youre own goodes charitably as nede and case requireth Flee all ydolatry witchcraft and periury committe no maner of adultery â–ª fornication nor other vnchastnes in wilnor in dede with any other mans wyâ—e widowe mayde or other wyse And trauailing continually during your life thus in the keping the commaundementes of God wherein standeth the pure principal and right honor of God which wrought in fayth God hath ordeyned to be the righte trade and path way vnto heauen you shall not fayle as Christ hath promised to come to that blessed and euerlastinge life where you shal lyue in glorye and ioye with God for euer To whom be prayse honour and impery for euer and euer Amen A Sermon of christian 〈◊〉 and Charitie OF all thinges that be good to be taught vnto christen people there is nothinge more necessarye to be spoken of and dayly called vppon then charitie as well for that all manner of workes of ryghteousnes bee conteyned in it as also that the decay thereof is the ruyne or falle of the worlde the banishment of vertue and the cause of al vice And for so muche as almoste euery man maketh and frameth to him selfe charitie after his owne appetite and how detestable soeuer his lyfe be both vnto God and man yet he perswadeth him selfe still that he hath charitie therfore you shal heare now a true and plaine description or setting forth of charitie not of mens imagination but of the very wordes and example of our sauiour Iesus Christ In which description or setting forth euery man as it were in a glasse may consider him self and se plainely without errour What â—â—â—rytye 〈◊〉 whether he be in the true charitie or not Charitie is to loue God with al our heart al oure lyfe and al our powers and strength With all oure heart that is to say that our heartes mind The 〈◊〉 of god and study â–ª be set to beleue his word to truste in him and to loue him aboue all other thinges that we loue beste in heauen or in earth With all oure lyfe that is to say that our chiefe ioy and delight be set vpon hym his honour our whole life geueÌ„ vnto the seruice of him aboue al thinges with him to liue and dye and to forsake all other thynges rather then hym â–ª For he that loueâ—â—his father or mother Mat. 10. sonne or doughter house or land more then me saith Christe is not worthy to haue me Withal our powers that is to say that with our handes and feete with oure eyes and eares our mouthes and tonges and with all other partes powers both of body and soul we shoulde be geuen to the keping and fulfilling of his coÌ„maundementes This is the fyrst and principal part of charitie but it is not the whole for Charitie is also to loue euerye man The loue of thy neighbor good and euyl frende and foe and whatsoeuer cause be geueÌ„ to the contrarye yet neuertheles to beare good wyll and hert vnto euery man to vse our selues wel vnto them aswell in woordes and countenaunce as in al our outwarde actes and dedes For so Christ himself taught so also he performed in deede Of the loue
worde of God but folowyng the perswasions and stubber neâ— of theyr owne heartes go backeward not forward as it is said in Ieremy they go turne away from â—od 〈◊〉 7. Insomuche that Origene sayth He that with mind to study with dedes with thought care â—pplieth geueth himself to gods word thinketh vpon his lawes day night geueth himselfe wholy to God and in his preceptes and coÌ„maundementes is exercised this is he that is turned to God And onthother part he saith Whosoeuer is occupied with fables tales when the word of God is reâ—â—rsed he is turned from God Whosoeuer in tyme of readyng Gods worde is careful in his minde of worldly vnsines of moneye or of lucre he is turned from God Whosoeuer is entangled with the eares of possessions fylled with couetousenes of ryches whosoeuee studieth for the glory honor of this worlde he is turned from God So that after his mynde whosoeueâ— hath not a speciall minde to that thinge that is commaunded or taught of God be that doth not listen vnto it embrace print it in his heart to the intent that he maye duely fashion his lyfe thereafter he is playnly turned from GOD although he doe other thinges of his owne deuotion and minde whiche to him seme better more to gods honor Which thing to be true we be taught and admonished in the holy scripture by the example of King Saule 1 Re 1â— who being coÌ„maunded of God by Samuel that he should kyll all the Amalechites and destroye them clearly waâ— theyr goodes cattels yet he beyng moued partely with pitie and partly as he thought with deuotion vnto God saued Agag the kynge all the chief of theyr cattayle therewith to make sacryfyce vnto God Wherwithall God beynge dyspleased hyghely sayd vnto the Prophete Samuel I repente that euer I made Saule a king for he hath forsâ—keâ—â—ns and not folowed my wordes and so be 〈…〉 Samuel to shewe hym And when Samuel asâ—â—â— wherfore contrary to Goddes worde he had saued the catell he excused the matter partelye by feare sayinge he durste doe none other for that the people woulde haue it so partely for that they were goodly beastes he thought GOD woulde be contente seyng it was done of a good intent and deuotion to honor God with the sacrysyce of them But Samuel reprouing al suche intentes and deuotions seme they neuer so much to Gods honour if they stande not with his worde wherby we may be assured of his pleasure sayd in this wyse would God haue sacrifices and offeringes Or rather that his worde shoulde be obeyed To obeye him is better then offerynges and to listen to him is better the to offre the fat of Rammes yea to repugne againsts his voyce is as euel as the sinne of south saying and not to agree to it is lyke abhominable Idolatrye And now forasmuche as thou hast caste awaye the worde of the lorde he hath cast away thee that thou shouldest not be kynge The tâ—râ—iâ—â—e of God froÌ„ 〈◊〉 By all these examples of holy Scripture we may knowe that as we forsake God so shall he euer forsake vs. And what miserable state doth consequently and necessarely folow thervpon a man may easely considre by the terrible thretninges of God And although he considre not al the sayde miserye to the vtter most beynge so great that it passeth any mans capecitie â–ª in this lyfe sufficiently to coÌ„sidre the same yet he shall sone perceine so muche thereof that if his heart 〈◊〉 not more then stony or harder then the Adamant he shall feare tremble and quake to cal the same to his remembraunce Fyrst the displâ—sure of GOD towardes vs is commonly expressed in the scripture by these two thynges by shewyng hys fearefull counâ—â—â—â—â—ce vpon vs and by tâ—â—nyng hys face or â—yâ—yng iâ— from 〈◊〉 By shewing his dreadfull counâ—â—â—â—â—ince is signiâ—â—ed hys great wrath but by tuâ—nying hys lace or hiding therof is many times more signified thâ—â— is 〈◊〉 saye that he cleare lye forsaketh vs â–ª and geâ—â—th vs ouer The which signifie mions be taken of the properties of mens maners For men to wordes them whom they fauor commonly beare a good a theâ—eful and a louing countenaunce sâ—o that by the facâ— or countenaunce of a man it doeth commonsye appeare what will or mind he bereth to wâ—â—des other â–ª So wheÌ„ GOD doth thew his drâ—adful â—oâ—n â—eâ—â— free towardes vs that is to saye doth â—end dâ—â—dfull plagues of sweord famine or pestilâ—â—â—ce vpon bs it appeareth that he is greatly wroth with vs. But wheÌ„ he withdraweth from vs his worde the ryghte docâ—â—â—â—e of CHRIST his gracious a flystonce and ayde which is euer ioyned to hys word â—â—d leaueth vs to our owne wit our owne wil and strengthe he declareth then â–ª that he beginneth to forsake vs. For wher as GOD hath shewed to al them that truely beleue his gospel his shoe of mercy in IESVSâ—CAREâ—â— whiche doeth so lighten theyr heartes that they 〈◊〉 they behold it as they ought to doo â—be teâ—â—â—soâ—â—lied whis Image be made partakers of the heaâ—â—â—ilye light and of his holye spirite and bee sasbyoned to him in al goodnes requisite to the chyldren of cloâ—â— so yf they after doe neglecte the same yf the 〈◊〉 â—â—â—nkefull vnto hym yf they ordre not they 〈◊〉 accordinge to his example and doctryne and to the setâ—inge lurth of his glory he will take awaye from them his kingdâ—e his holy word wherby he shoulde reigne in theÌ„ â–ª because they bring not furthe the fruyte therof that he loâ—e 〈◊〉 for Neuertheles he is so merciful of so long sâ—â—eraunce that he doth not shewe vpon vs that great wrath sodainly But when we begin â—o shrinke from his worde not beleuing it or not expressing it in our liuinges fyrst he dothe send his messengers that truepr eachers of hys worde â–ª to admonishe vs of our duâ—tie that as he for his part for the greate loue he bare vnto vs delyuered hys owne sonne to suffre deathe that we by hys deathe might be deliuered from death and be restored to that life 〈◊〉 euermore to dwell with hym and to be partakeâ—s and inheritours with him of his euerlastynge glorye and kingdome of heauen so againe that wâ—for our partes should walke in a godly lyfe as becammeth his children to doo And if this wyll not serue but still we remaine disobediente to hys woorde and wil not knowing him not louing him not fearing him not putting our whole trust confidence in him and on the other side to our neyghbours â–ª behauing vs vncharitably by disdaine enuy malice or by committing murther robbery adultery glutteny deceit lying swearing or other like detestable workes â–ª and vngodlye behauiour then he threatneth vs by terrible comminacions swerynge in great angre Hobâ— 4. Psa 25. that whosoeuer doth these workes shal â—â—â—er entre into his rest which is the kingdom 〈◊〉 The second part of the Sermon of
law fulfilled and his iustice fully fatisfied So that Chryst is nowe the righteousnes of all them that truely do beleue in hym He for them payde their raunsome by his death He for them fulfilled the lawe in his lyfe So that nowe in him and by him euery true Christian man may be called a fulfiller of the lawe forasmuch as that which theyr infirmitie lacketh Christes iustice hath supplied ¶ The seconde part of the Sermon of Saluacion YE haue hearde of whom all men ought to seke their iustification and ryghteousnesse and howe also this righteousnesse commeth vnto men by Christes death and merites ye hearde also howe that thre thynges are required to the obtaynyng of our ryghteousnesse that is Gods mercie Christes Iustyce and a true and a lyuely fayth out of the whiche fayth spryngeth good woorkes Also before was declared at large that no man can be iustyfyed by his owne good woorkes that no man fulfylleth the lawe accordyng to the full request of the law And sainct Paule in his Epistle to the Galathians proueth the same Galat. iii. saying thus If there had ben any lawe geuen which coulde haue iustifyed verely ryghteousnesse shoulde haue been by the lawe And agayne he sayth yf ryghteousnesse be by the lawe then Chryste dyed in vayne And againe he saith you that are iustified by the lawe are fallen awase from grace And furthermore he writeth to the Ephesias on this wise by grace are ye saued through faithe Ephe. ii and that not of your selues for it is the gift of God and not of workes lest any man should glory And to bee short the summe of all Paules disputacion is this that if iustice come of workes then it commeth not of grace And if it come of grace then it commeth not of workes And to this ende tendeth all the Prophetes as S. Peter saieth in the tenth of the Actes Actes v. of Christ all the Prophetes saieth sainct Peter doe witnesse that through his name al thei that beleue in him shall receiue the remission of sinnes And after this wise Faithe onely iustifieth 〈◊〉 the doctrine of old doctoâ—â— to bee iustified onely by this true and liuely faith in Christ speaketh all the olde and aunciente aucthours bothe Grekes and Latins Of whom I will specially reherse three Hillarie Basill and Ambrose S. Hillarie saieth these woordes plainly in the .ix. Canon vpon Mathew Faith onely iustifieth And sainct Basil a Greke aucthour writeth thus This is a perfecte and a whole reioysyng in God when a man auaunceth not hymself for his owne righteousnesse but knowledgeth hymself to lacke true iustice and righteousnesse and to bee instified by the onely faithe in Christe And Pâ—ule saith he doeth glory in the contempt of his owne righteousnesse Philâ— iii. and that he looketh for the righteousnesse of God by faith These be the very woordes of sainct Basill And Sainct Ambrose a Latine aucthour saieth these woordes This is the ordinaunce of GOD 〈…〉 whiche beleue in Christ should bee â—aued without woorkes by faith onely frely receiuyng reâ—â—â—â—â—n of his synnes Consider diligently these woordes without workes by faith onely freely we receiue remission of oure sinnes What can bee spoken more plainlye then to saie that freely withoute woorkes by fayth onelye we obtayne remission of oure sinnes These and other lyke sentences that wee be iustified by fayth onelye freely and withoute woorkes we dooe reade of times in the moste beste and auncient writers As beside Hillary Basil and sainct Ambroise before rehearsed wee reade the same in Origene sainct Chrisostome sainct Cypriane sainct Augustine Prosper Decomenius Phocius Bernardus Ansehne manye other auctours Greke and Latin Neuerthelesse this sentence that we be iustified by fayth onelye is not so meante of them that the saied iustifiynge faith is alone in man without true repentaunce hope charitie dreade and the feare of God at any time and season Faith alone howe it is to be vnderstande Nor wheÌ„ they say that we be iustified frely they meane not that we shoulde or might afterward be idle and that nothyng should be required on our partes afterward Neither thei meane not so to bee iustified withoute oure good workes that we should doe no good workes at all lyke as shal be more expressed at large hereafter But this saiyng that we he iustified by faithonly frely and without workes is spoken for to take awaie clerely all merite of our woorkes as beyng vnable to deserue our iustification at Gods handes and thereby moste plainly to expresse the weakenes of man and the goodnes of God the greate infirmitie of our selues and the might and power of God the imperfectnes of our owne workes and the most aboundaunt grace of our sauiour Christ And therfore wholly to ascribe the merite and deseruing of our iustification vnto Christ onely and his 〈◊〉 precious bloud shedyng This faithe the holy â—â—â—ure teacheth this is the stronge rocke foundation of Christian religion this doctrine all olde and auncient auctours of Christes churche do approue The profit 〈◊〉 the doctrinâ— of faith onâ—â— iustifieth this doctrine auaunceth setteth furthe the true glory of Christe and beateth downe the vayne glory of manne this whosoeuer denieth is not to be coumpted for a Christian manne not for a setter furthe of Christes glorie What thei 〈◊〉 that impugâ—â— the doctrinâ—â— of faith ouâ— iustifieth but for an aduersary to Christe his Gospel and for a setter furthe of mennes vayne glorye And althoughe this doctrine bee neuer so true as it is most true in dede that we be iustified frely A declaratiâ—â— of this doctrine faith without workes iustifieth without al merite of our owne good workes as sainct Paule doeth expresse it and freely by this lyuely and perfecte faithe in Christe onely as thauncieÌ„t aucthors vse to speake it yet this true doctrine muste be also truely vnderstande most plainly declared lest carnal men shoulde take vniustly occasion therby to lyue carnally after the appetite and will of the worlde the fleshe and the deuil And because no man shoulde erre by mistakyng of this doctrine I shal plainlye and shortely so declare the right vnderstandyng of the same that no man shall iustly thinke that he may therby take any occasion of carnal libertie to folow the desyres of the flesh or that therby anye kynde of synne shal be committed or any ungodly lyuing the more vsed Firste you shal vnderstande that in oure iustification by Christe it is not all one thyng the office of God vnto man and the office of man vnto God Iustificacion is not the office of man but of God for man can not makyng himself righteous by his owne woorkes neither in parte nor in the whole for that were the greatest arrogancie aâ—â— presumpcion of manne that Antichrist could set vp against God to affirme that a manne might by his owne workes take awaie and pourge his owne synnes and so iustifie hymself Iustificacion is the
most shamful and painful death for our offences to thintent to iustifye vs and to restore vs to life euerlastynge so makynge vs also his dere beloued children brethren vnto his only sonne our sauiour Christ and inheritors for euer with him of his eternal kyngdome of heauen These greate and mercifull benefites of God yf they be well considered do neyther minister vnto vs occasion to be ydle and to lyue without doynge any good woorkes neyther yet â—â—yrreth vs by any meanes to doe euill thinges but contrary wyse it we be not desperate persons and our heartes harâ—er then stones they moue vs to render our selues vnto god wholy with all oure will heartes might and power to serue him in all good dedes obeying hys commaundementes duryng our lyues to seke in al thinges his glorie and honoure not our sensuall pleasures and vainglory euermore dreadyng willyngly to offend suche a mercifull God aâ—â— louyng redemer in word thought or dede And 〈◊〉 said benefites of God depely considered moue vs â–ª for hys sake also to be euer ready to geue oure selues to our neyghbours and asmuche as lyeth in vs â–ª to studie with all our endeuour to do good to euery man These be the fruites of the true saythe to dooe good asmuche as lyeth in vs to euerye man And aboue al thinges and in all thinges to auaunce the glory of God of whom onelye we haue oure sanctification iustification saluacion and redempcion To whome be euer glorie praise and honour worlde withoute ende Amen ¶ 〈…〉 true liueâ—y and Christian faith THe first coming vnto god good Christian people is throughe faith Fayth whereby as it is declared in the last Sermon we â—e iustified before god And lest â—â—ny man should be deceiued for lacke of â—â—â—ht vnderstandynge therof 〈◊〉 â—â—diligently to be noted that faith is taken in the scripture two maner of wayes There is one faith whiche in scripture is called a dead faith 〈◊〉 dead faythe which bringet furth no good workes but is ydle barrain and vnfruitful And this faith Iames .ii. by the holy Apostle S. Iames is compared to the faith of deuils which beleue god to be true and iust tremble for feare yet they do nothing well â—â—â—ius .i. but al euil And such a maner of faith haue the wicked naughty christian people which confesse god as S. Paule saieth in their mouth but denie him in their deedes beeing abhominable â–ª without the right faith and to al good workes reprouable And this faith is a perswasioÌ„ and beliefe in mannes heart whereby he knoweth that there is a god and agreeth vnto all trueth of gods most holy woorde conteined in holy Scripture So that it consisteth onely in belieuyng in the woorde of god that it is true And this is not properlye called faythe But as he that readeth Ceasars Commentaries belieuing the same to be true hath thereby a knowledge of Ceasars lyfe and not able actes because he beleueth the history 〈◊〉 taâ—â—â— yet it is not properlye sayed that he beleueth in Ceasar of whome he loketh for no helpe nor benefite Euen so he that beleueth that all that is spoken of god in the Bible is true and yet liueth so vngodly that he can not loke to enioye the promises and benefites of god although it may be sayed that suche a man hath a faith and beliefe to the woordes of god yet it is not properlye sayed that he belieueth in god or hath suche a faith and trust iâ— god whereby he may surely loke for grace mercy and euerlasting liâ—â— at gods hand but rather for indignacion and punishment accordyng to the merites of his wicked lyfe For as it is written in a boke entituled to be of Didimus Alexandrinus for asmuche as faith without workes is dead it is not now faith as a dead man is not a maÌ„ This dead faith therfore is not the sure and substantial faith â–ª whiche saueth synners A liuely faith Another faithe there is in scripture which is not as the foresaid faith ydle vnfruitful dead but worketh by charitie as S. Paule declareth Gala v. whiche as the other vayne faith Gaâ—â— â—â— is called 〈◊〉 dead faith so may this be called a quicke or liuely faâ—â—â— And this is not onely the common beliefe of the Articles of oure faythe but iâ— is also a sure 〈◊〉 and confidence of the mercy of God â–ª 〈…〉 Lord Iesus Christ and a stedfaste hope of 〈…〉 thynges to be receyued at gods hande 〈…〉 thoughe we through infirmitie or terâ—◠〈…〉 of our gostly enemy do fall from hym by 〈…〉 we returne aâ—â—ine vnto him by â—rueâ—◠〈…〉 his sonnes sake oure Sauiour Ieâ—â—◠〈…〉 wyll made vs â—â—heritoâ—ir◠〈…〉 lastynge kingdome and that in the meane tyme vntill that kyngdome come he will be our protector and defendor in all perils and daungers whatsoeuer doe chaunce and that though sometime he doth sende vs sharpe aduersitie yet that euermore he wil be a louinge father vnto vs correctynge vs for our sinne but not withdrawing his mercy finaâ—â—ye from vs if we truste in hym and commit oâ—â— selues wholy vnto him hang only vpon hym and call vpon him ready to obey and serue hym This is the true lyuely and vnfained Christian saith and is not in the mouth and outward profession onely but it liueth and stirreth inwardely in the heart And this faith is not without hope and trust in God nor without the loue of GOD and of oure neighbours nor without the feare of God nor without the desire to heare Gods worde and of folowe the same in esche wynge euyll and doynge gladlye all good woorkes This faith â—ebrâ— xi as saint Paule describeth it is the sure ground and foundatioÌ„ of the benefites which we ought to looke for and trust to receiue of God a certificat and sure lookynge for them althoughe thei yet sensibly appeare not vnto vs. And after he saith he that commeth to god must beleue bothe that he is that he is a merciful rewarder of well doers And nothing coÌ„meÌ„deth good men vnto god so much as this assured faith and trust in him Of this faith .iii. thinges are specially to be noted Firste Thre thinges are to be noted of â—â—â—the that this faith dothe not lye dead in the heart but is liuely and fruitful in bringing furth good woorkes Seconde that without it can no good workes be done that shal be acceptable pleasaunt to God Chyrd what maner of good workes they be that this faith doeth bring furth For the first as the light cannot be hyd Faith is full of good workes but will shew furth it selfe at one place or other So a true faith cannot be kept secret but wheÌ„ occasion is offered it will breake out and shewe it selfe by good woorkes And as the lyuinge body of a man euer exerciseth such thinges as belongeth to a natural and liuing body for nourishment and preseruatioÌ„ of the same as it hath nede
not to lette from sayinge the trueth and doyng truely for fauor loue breade or malyce of any person as GOD maye helpe theym and the holy contentes of that booke They muste considre that in that booke is conteyned Gods euer lasting trueth his mooste holy and eternall worde whereby we haue forgeuenesse of our sinnes and be made inheritoures of Heaâ—en to lyue for ener with goddes Angelies and his sainctes in ioye and gladnesse In the gospell booke is conteined also Gods terrible threates to obstinate synners that wyll not amende theyr liues nor beleue the trueth of God his holy worde and the euerlasting payne prepared in helle for Idolaters Hypoerites for false and vaine swearers for periured men for false witnes bearers for false condemners of innocent and gylteles men and for them whiche for fauoure hide the crymes of euyll doers that they shoulde not be punyshed So that whosoeuer wilfully forsweareth himselfe vpon Christes holy Euangely they vtterly forsake Gods mercye goodnesse and trueth the merites of our sauiour Christes natiuitie life passion death resurrection and assention They refuse the forgeuenesse of synnes promised to all penitente synners the ioyes of heauen the company with Angelles and sainctes for euer All whiche benefites and comfortes are promised vnto true christian persons in the gospell And they so being for sworne vpon the gospel do be take them selfes to the deuilles seruice the master of all lyes falshod deceite and periurye prouokynge the great indignation and curse of God against theÌ„ in this lyfe and the terrible wrath and iudgemente of our sauior Christ at the great day of the last iudgement when he shal iustly iudge both the quicke and the dead accordynge to theyr woorkes For whosoeuer forsaketh the trueth for loue or displeasure of any man or for lucre and profite to hym selfe doeth forsake Christ and with Iudas betrayeth hym Though peâ—iuryâ— do escape here vnespied and vnpunished it shall not do so euer And although such periured mennes falshod bee now kept secrete yet it shal be opened at the last day when the secretes of all mennes heartes shal be manifest to all the worlde And then the trueth shall appeare and accuse them and theyr owne conscience with all the blessed companye of heauen shall beare witnes truely against them And Christ the righteous iudge shall then iustly condemne them to euerlastyng shame and death This sinne of periurye almightie God by the prophete Malachy doth threaten to punyshe sore saying vnto the Iewes Malac. 〈◊〉 I wyll come to you in iudgement and I wil be a swift witnes and a sharpe iudge vpon sorcerers adulterers and periured persons Which thing to the Prophete Zachary God declareth in a vision zachar 〈◊〉 wherin the prophete saw a booke fliyng which was twentye cubites long and tenne cubites broade God saying then vnto hym this is the curse that shall goe furthe vppon the face of the yearth for falshoode false swearynge and periurye And this curse shall entre into the house of the false man and into the house of the periured man and it shall remaine in the middeste of his house and consume hym the tymbre and stones of his house Thus you see how much God doth hate periurye and what punishment God hath prepared for false swearers and periured persones Thus you haue heard how and in what causes it is lawfull for a Christian man to sweare ye haue heard what properties and conditions a lawefull othe must haue and also howe suche lawefull othes are bothe godlye and necessarye to be obserued ye haue heard that it is not lawfull to sweare vaynly that is other wayes then in suche causes and after suche sort as is declared and fynally ye haue heard how damnable a thing it is eyther to forsweare our selues or to keepe an vnlawfull and an vnaduised othe Wherfore let vs earnestly call for grace that al vayne swearing and periury set a part we may onely vse suche othes as bee lawful and godly and that we maye truelye withoute all fraude keepe the same accordinge to Gods will and pleasure To whom with the sonne and holye ghost bee all honour and glory AMEN A Sermon how daungerous a thinge it is to sall from God OF oure goynge from God Euâ—â— â— the wyseman sayth that pryde was the fyrste beginning for by it mannes hearte was turned from God his maker For pride sayeth he is the fountaine of all synne he that hath it shall be ful of cursinges and at the ende it shall ouerthrow him And as by pride and synne we go from God so shall God and al goodnes with him go from vs. Ozee 5. And the prophete Ozee doeth playnly affyrme that they which go away stil froÌ„ God by vicious liuing yet would go aboute to pacyfye him otherwise by sacrifice and entertayne hym thereby they labour in vayne For notwithstandinge all theyr sacrifice yet he goeth stil awaye from them For so muche sayth the prophet as they do not applye theyr myndes to retourne to God althoughe they goo aboute with whole flockes and heardes to seeke the Lorde yet they shall not fynde him for he is gone awaye from them But as touchinge our turninge to God or from God you shal vnderstand that it may be doen dyuerse waies Sometimes directlye by ydolatrye as Israell and Iuda then did sometimes men go from GOD by lacke of fayth and mistrusting of God wherof Esay speaketh in this wyse Woe to them that go doune into Egipt to seke for helpe trusting in Horses â—hauing confidence in the numbre of chariots Esai â—â— and â—â—â—saunce or power of Horsemen They haue n◠〈…〉 dence in the holy god of Israel nor seke for the Lord But what foloweth The Lorde shall let hys hande fall vpon them and downe shall come both the helper and he that is holpen They shal be destroyed altogether Sometyme men go from God by the neglecting of his commaundementes conceining theyr neyghbours which commaundeth them to expresse hartie loue towardes â—uery man â—â—her 7. as Zacharye sayde vnto the people in Gods behalfe Geue true iudgemente shewe mercye and compassion euery one to his brother Imagin no deceite towardes widows or children fatherles motherles towardes straunger or the poore let no man forge euill in his heart against his brother But these thynges they passed not of they turned their backes and went theyr way they stopped theyr eares that they might not heare they hardened theyr hartes as an Adamante stone that they might not listen to the lawe the wordes that the Lorde had sente through his holy spirite by his aunciente Prophetes Wherefore the Lorde shewed his great indignation vppon them It came to passe sayeth the Prophete euen as I tolde them as they would not heare 〈◊〉 7 so when they cryed they were not heard but were scattered into al kingdomes which they neuer knew theyr lande was made desolate And to be short al they that may not abide the
theÌ„ that thei maye haue gods fauoure and gods protection Let vs pray that they maye euer in all thinges haue God before their eies Let vs praye that they may haue wisedom strength iustice clemencie zeale to gods glory to gods verytie to Christian soules and to the common wealth Let vs praye that they maye rightly vse theyr sweorde and authoritie for the maintenaunce defence of the catholique fayth couteyned in holye Scripture and of their good and honest subiectes and for the feare and punishmente of the euyll and vitions people Let vs praye that they maye faithfully folowe the most faithful kings and Capitaynes in the Bible Dauid Ezechias Iosias and Moses Iudith v with suche other And let vs praye for our selues that we maye liue godly in holy christian conuersation so we shall haue God of our syde And then let vs not feare what man can doo against vs. So we shal liue in true obedience bothe to oure moste mercifull kynge in heauen and to oure moste Christian Quene in earth so shall wee please God and haue the exceding benefite peace of conscience reste and quietnes here in the worlde and after this life we shall enioye a better life rest peace and the euerlasting blesse of heaueÌ„ which he graunt vs all that was obedient for vs al eueÌ„ to the death of the crosse Iesus Christ to whome with the father and the holy ghost be all honour glory bothe nowe and euer Amen ¶ A Sermon agaynst whoredome and vncleannesse ALthough there want not good christian people greate swarmes of vices worthy to be rebuked vnto suche decaye is true godlynes and vertuous liuynge nowe come yet aboue other vyces the outragions seas of adultery or breaking of wedlocke whoredome fornication vncleannesse haue not onely braste in but also ouerflowed almost the whole world vnto the great dishonor of God the excedinge infamye of the name of Christe the notable decaie of true religion the vtter destruccioÌ„ of the publique welth that so aboundantly that throughe the customable vse thereof thys vice is growen vnto such an heighth that in a maner emonge many it is coumpted no synne at all but rather a pastime a daliaunce and but a touche of youth not rebuked but wynked at not punished but laughed at wherefore it is necessary at this present to intreate of the sinne of whoredome and fornicacion declaring vnto you the greatnes of thys synne and howe odyous hatefull and abhominable it is and hathe alwaye bene reputed before god and all good men and howe grenouslyeit hathe bene punished bothe by the lawe of God and the lawes of diuerse princes Agayne to shewe you certayne remedyes whereby ye maye through the grace of god eschewe thys most detestable sinne of whoredome and fornication and leade your liues in all honestie aâ—â— cleannesse And that ye maie perceiue that fornication and whoredome are in the sighte of god most abhominable sinnes ye shall call to remembraunce this coÌ„maundemente of god Exod. xx thou shalt not commit adultery by the which word adultery although it be proprely vnderstaÌ„d of the vn laweful coÌ„mirtion or ioyning together of a maryed man with any womaÌ„ beside his wife or of a wife with any man beside her husband yet thereby is signyfyed also all vnlawfull vse of those partes whiche be ordayned for generation And this one commauÌ„demente forbidding adulterye doeth sufficientlye paynt and sette out before oure eyes the greatnes of this sinne of whoredome and manifestly declareth howe greately it ought to be abhorred of al honest and faithfull persons And that none of vs all shall thinke himselfe excepted from this commaundement whether we be olde or yong maryed or vnmaried man or woman heare what God the father sayethe by hys moste excellente Prophete Moyses There shall be no whore emonge the daughters of Israell Deut. xxiii nor no whoremongers emonge the sonnes of Israell Here is whoredome fornication and all vncleannesse forbidden to al kindes of people all degrees al ages wtout exception And that wee shal not doubt but that this precept or commauÌ„demente pertaineth to vs in dede hear what Christ the perfect teacher of al truth saith in the newe testament ye haue heard saith Christe that it was said to them of the olde tyme Mat. v. thou shalt not committe adultery but I saye vnto you whosoeuer seeth a womaÌ„ to haue his luste of her hath committed adultery with her already in his heart Here our sauiore Christ doth not only confyrme and stablishe the law agaynst adulterye geuen in the olde Testamente of God the father by hys seruaunt Moses and make it of full strengthe continually to remayne emonge the professors of his name in the new law But he also condemning the grosse interpretacyon of the Scribes and Phariseis which taught that the aforesaide commaundement onely required to abstayne from the outwarde adultery and not from the filthye desires and vnpure lustes teacheth vs an exacte and full perfection of puritie and clennes of life bothe to keepe oure bodies vndefyled and oure hertes pure and fre from all euill thoughtes carnal desyres and fleshlye consentes Howe cane we then be free from thys commaundemente where so great charge is layde vpon vs May a seruaunte do what he will in anye thyng hauinge a commaundemente of hys master to the contrary Is not Christ our master Are not we hys seruauntes How then may we neglect our masters wil and pleasure and folow our own wil and phantasy Ye are my frends sayeth Christe yf you keepe those thinges that I commaunde you Ihon. â—â— Nowe hath Christe oure master commaunded vs that we shoulde fortake all vnclennesse and lecherye both in body and spirite thys therefore muste we do if we looke to please god Mat. xâ— In the gospell of Saincte Matthewe we reade that the Scribes and Pharisies were grieuously offended with Christe because his disciples did not keepe the tradicions of the forefathers for they washed not their handes when thei wente to diner or supper and emong other thynges Christ aunswered and saide heare and vnderstande 〈…〉 not that thing which entreth into the mouthe Math. â—v defyleth the man but that whiche cummeth oute of the mouth defyleth the man For those thynges whyche procede out of the mouth come furthe froÌ„ the heart and they defyle the man For out of the hert procede euil thoughtes murthers breakynge of wedlocke whoredome theftes false witnes blasphemies these are the thynges whiche defyle a man Here may we se that not onely murther theft false witnes blasphemy defile menne but also euill thoughtes breaking of wedlocke fornication and whoredome Who is nowe of so little wit Ihon xiiii Titus .i. that he will esteme whoredome and fornicacion to bee thinges of small importaunce and of no weight before God Christe whiche is the truth and cannot lye saith that euill thoughtes breaking of wedlocke whoredome and fornicacion defyle a manne that is to
great fault in our neighbour a small fault reasoning with our selfes after this sort He spake these wordes but it was in a sodaine heate or the drinke spake them not he or he spake them at the mocioÌ„ of some other or he spake them being ignoraunt of the truth he spake them not against me but against him whome he thought me to bee But as touching euil speaking ReasoÌ„s to â—noue men â—rom querel â—ickinge he that is ready to speake euil against other menne first lette him examine himselfe whether he be faultlesse and cleare of the faulte whiche he findeth in an nother For it is a shame when he that blameth an other for any fault is giltie himself either in the same faulte either in a greater It is a shame for him that is blinde to call another manne blinde and it is more shame for him that is whole blinde to cal him blinkarde that is but pore blinde For this is to see a strawe in another mannes eye when a man hath a blocke in his own eye Then let him consider that he that vseth to speake euill shall commonly bee euill spoken of againe And he that speaketh what he will for his pleasure shal be compelled to heare that he would not to his displeasure Moreouer lette him remembre that saying that we shall geue an accoumpte for euery idle worde Mat. xii Howe muche more then shall we make a reconinge for our sharpe bitter brauling and chiding wordes whiche prouoke our brother to be angrie so to the breache of his charitie And as touching euill answearinge al though we â—ee neuer somuche prouoked by other mennes euill speaking yet we shall not folow their frowardnes by euil aunsweryng if we coÌ„sider that anger is a kinde of madnes and that he whyche is angry is as it wer for the time in a phrensy Reason 〈◊〉 to moue men from frowardeâ— aunswerynge Wherfore let him beware lest in his fury he speake any thing wherof afterwarde he may haue iust cause to be sory And he that wil defende that anger is no fury but that he hath reason eueÌ„ when he is most angry then let him reason thus wyth himselfe wheÌ„ he is angrye Nowe I am so moued and chafed that within a litle while after I shal be otherwaies minded wherfore then should I now speake any thynge in mine anger which hereafter when I would faynest cannot be chaunged Wherfore shal I doe any thing now beeing as it were out of my wit for the which wheÌ„ I shall come to my selfe againe I shal be verye sadde Why dooeth not reason Why doeth not godlines Yea why doeth not Chryst obtein the thyng now of me which hereafter time shal obteine of me If a man be called an adulterer vsurer drunkarde or by any other shamefull name let hym coÌ„sider earnestly whether he be so called truly or falsly if truely let him amende hys fault that his aduersary may not after worthely charge him with such offences if these thinges be layed against hym falsly yet let him consider whether he hath geuen any occasion to bee suspected of such thynges and so he maye both cut of that suspicion wherof thys slaunder did arise and in other thynges shall lyue more warelye And thus vsing oure selues we maye take no hurte but rather muche good by the rebukes and slaunders of oure enemye For the reproche of an enemye maye be to many men a quicker spurre to the amendemeâ—te of their life then the gentle monicion of a frende Phillippus the king of Macedonye when he was euil-spoken of by the chyefe rulers of the citie of Arthens he did thanke them hertely because by them he was made better both in his wordes and dedes for I studye saied he bothe by my sayinges and doynges to proue them lyars ¶ The thirde parte of the Sermon â—gaynst contencion YE heard in the last lesson of the sermon agaynst â—â—fe and braulynge howe we may answere them whiche mainteine their frowarde sayingâ—s in coÌ„tencion that wyl reuenge with wordes such euil as other men doe to them And finally howe we may accordynge to gods wyl order our selues what to consider towardes them when we are prouoked to contencioÌ„ and strife wyth raylyng wordes Now to procede in the same matter you shall knowe the ryght waye how to disproue and ouercome your aduersary and enemye Thys is the best way to improue a mans aduersary so to lyue that all whiche shall knowe his honestye may beare wytnes that he is slaundered vnworthely If the faulte whereof he is slaundered bee suche that for the defence of hys honeslye he muste nedes make answere â–ª yet let him answer quietly and softely on thys fashyon that those faultes bee layed agaynste hym falslye For it is trueth that the wise maÌ„ sayeth Pâ—â— .xv. a softe aunswere asswageth anger and a heard and sharpe aunswere doeth stirre vp rage and furye The sharpe aunswere of Nabal did prouoke Dauid to cruel vengeaunce i. res xxâ— but the gentle wordes of Abigail quenched the fier again that was all in a flame And a speciall remedy agaynste malycyous ionges is to arme oure selues with pacience mekenes silence lest with multiplying wordes which the enemie we be made as euil as he An obieâ—cyon But they that cannot beare one euil worde peraduenture for their owne excuse wil allege that which is written he that despyseth his good name is cruel Also we reade answere a foole accordyng to hys fooly sâ—â—es Pro. xxvi And our lord Iesus did hold his peace at certain euil sayings but to some he answered diligenâ—â—â— â–ª He heard men call him a Samaritaine a carpentâ—â—s sonne a wine drinker and he helde hys peâ—â—e but when he heard them say thou hast a Deuil within the Iohn xix he answered to that earnestly Trueth it is in dede that there is a tyme An nuâ—â—swere â— when it is conuenient to answer a foole accordyng to his folishnes lest he should seme in his own conceite to be wise And sometyme it is not profitable to answere a fole accordyng to hys folishnes lest the wyse man be made lyke to the fole When our infamye or the reproche that is done vnto vs is ioyned with the perill of many then is it necessarye in aunswering to be quicke and ready For we reade that many holy men of good zeales haue sharpelye and fiercely both spoken and answered tirauÌ„tes and euil men whiche sharpe wordes came not of anger rancor or malice or desyer of vengeaunce but of a feruent desyer to bryng them to she true knowledge of God and from vngodly liuinge by an earneste and sharpe rebuke and chydyng Mat. iâ—i In thys zeale Saincte Iohn Baptist called the Phariseis Adders broobe and. 〈◊〉 iii. S. Paule called the Galathyans soles and the men of Crete he called lyars euill beastes and sluggishe bellies â—imâ— i. â—baâ—li iii. and the false Apostles he called dogges and craftye workemen