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
to the intent into the house of the false man and into the house of the periured man and it shal remain in the middest of his house and consume hym the timber and stones of his house Thus you se how much God doth hate periury and what punishement 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 condicions a lawfull othe muste haue and also how suche lawfull othes are bothe Godly and necessarie to bee obserued ye haue heard that it is not lawfull to sweare vainly that is other waies then in suche causes and after suche sort as is declared and finally ye haue heard how dāpnable a thyng it is either to forsweare our selfes or to kepe an vnlawfull an vnaduised oth Wherefore lette vs earnestly call for grace that all vain swearyng and periurie set apart we maie onely vse suche othes as bee lawfull and godly and that we may truly without al fraude obserue thesame accordyng to Gods will and pleasure To whō with the sōne and holy Ghoste bee all honor and glory AMEN ¶ A Sermon how daungerous a thynge it is to declyne from God OF our goyng from God the Wyseman sayeth that pryde was the first beginning for by it mās harte was turned frō god hys maker For pryde saieth he is the foūtain of all synne he y t hath it shalbe ful of cursynges at the ende it shall ouerthrow hym And as by Pride sinne we go frō God so shall God al goodnes with hym go from vs. And the prophet Ozee doeth plainlye affirme that they which go awaye still frō God by vicious liuyng yet would go about to pacifye him otherwise by sacrifice enterteigne him thereby they laboure in vayn For notwithstandyng al their sacrifice yet he goeth styll away from them For so much saieth y e Prophete as they do no applye their myndes to returne to god although thei go about with whole flockes and herdes to seke the Lord yet they shall not fynde hym for he is gone away from thē But as touchyng our turnyng to god or from god you shall vnderstande that it maye be doen diuerse wayes Some tymes directly by Idolatrye as Israel and Iuda then dyd some tymes men go from God by lacke of fayth mistrustyng of God wherof Esaie speaketh in this wyse Wo to them that go doune into Egypt to seke for healp trustyng in horses and hauyng confidence in the numbre of chariottes and puissaunce of horsemē They haue no cōfidence in the holy God of Israell nor seeke for the Lorde But what foloweth The Lorde shall let his hande fall vpon them and doune shall come bothe the healper and he that is holpen They shalbe destroyed altogether Some tyme men go frō God by the neglectyng of hys commaundementes concerning their neighbours whiche cōmaundeth them to expresse hartye loue towardes euery man as Zachary sayde vnto the people in gods behalfe Geue true iudgement shewe mercye and compassion euery one to hys brother Ymagen to deceipt towardes widowes or children fatherles motherles towardes straunger or the poore let no mā forge euill in hys harte against his brother But these thinges they passed not of thei turned their backes and went their waie thei stopped their eares that they might not heare they hardened their hartes as an Adamant stone y t they might not lysten to the lawe and the woordes that the Lorde had sent through his holy spirite by hys auncient Prophetes Wherfore the Lorde shewed his great indignacion vpon them It came to passe sayeth the Prophet euen as I tolde them as they woulde not heare so when they cryed they were not heard but wer dispersed into all kingdomes which they neuer knewe their lande was made desolate And to be short all they that may not abyde y e word of God but folowyng the perswasiōs and stubbernes of their awne hattes go backewarde not forward as it is sayd in Ieremy they go turne away frō God In so muche that Origene saieth He that with mynde with study with dedes with thought care applieth himself to Gods worde and thinketh vpon his lawes day night geueth himself wholy to God and in hys preceptes and cōmaundementes is exercised this is he that is turned to God And on the other part he saith Whosoeuer is occupied with fables tales when y e word of god is rehersed he is turned frō God Whosoeuer in time of readīg Gods worde is careful in his mynd of worldly busines of money or of lucre he is turned from God Whosoeuer is entāgled with y e cares of possessiōs filled with coueteousnes of ryches whosoeuer studieth for the glory honor of this worlde he is turned from God So that after hys mynd whosoeuer hath not a speciall mynde to that thynge that is cōmaunded or taught of God he that doth not listen vnto it embrace print it in hys hart to the intent that he may duely fashion hys lyfe thereafter he is plainly turned from god although he do other thīges of hys awne deuocion and mynde which to him seme better more to gods honor Whiche thyng to be true we be taught and admonyshed in y e holye scripture by y e example of Kyng Saul who beyng cōmaunded of god by Samuel that he should kyll all the Amalechites and destroye them clerely with their goodes cattals Yet he beynge moued partely with pitie and partely as be thought with deuocion vnto god saued Agag their Kyng all the cheif of their cattail therwith to make sacrifice vnto god Wherwithal god beynge displeased highly sayd vnto the prophete Samuel I repente that euer I made Saul a kyng for he hath forsaken me and not folowed my wordes and so he cōmaunded Samuel to shewe hym And when Samuel asked wherfore contrary to Gods woorde he had saued the cattail he excused the matter partely by feare saiynge he durst do none other for that the people would haue it so partely for that they were goodly beastes he thought God would be content seynge it was done of a good intent and deuocion to honor God with the sacrifice of them But Samuel reprouyng all suche intentes and deuocions seme they neuer so muche to Gods honor if they stande not with his woorde whereby we maye be assured of hys pleasure sayde in this wyse Would God haue sacrifices and offeringes or rather that hys word should be obeyed To obey him is better then offerynges to listen to hym is better then to offre the fatte of Rammes Yea to repine agaynst hys voice is as euil as the sinne of diuinacion and not to agre to it is like abhominable ydolatry And now forasmuche as thou hast cast awaye the worde of the Lorde he hath cast awaye the that thou shouldest not be Kynge By all these
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
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
to whom bee all glory now and euer Amen HEreafter shal folow Homelies of fastyng Praiyng Almose dedes of the Natiuitie Passion Resurreccion Ascencion of our sauior Christ of the due receiuyng of his blessed body and bloud vnder the forme of bread wine against Idlenesse against Gluttony and druÌ„kennesse against Coueteousnesse against Enuy Ire and malice â–ª with many other matters aswell fruitefull as necessarie to the edifiyng of Christian people and the increase of Godly liuyng Amen GOD SAVE THE KYNG ¶ IMPRINTED AT LONDON THE LASTE DAIE OF IVLII IN THE FIRST YERE OF THE REIGNE OF OVR SOVEREIGNE LORD KYNG EDVVARD THE VI. BY RICHARD GRAFTON PRINTER TO HIS MOSTE ROYALL MAIESTIE ANNO. 1547. Cum priuilegio ad imprimendum solum SVSCIPITE â—â—CITVM VERBVM â—ACO ·1 The prayse of holy scripture The perfeccion of holy scripture The knowledge of holy Scripture is necessary To whoÌ„ the knowlege of holy scripture is sweete pleasaunt Who be enemies to holye scripture An apte similitude declaryng of whoÌ„ the scripture is abhorred An eâ—hortacion vnto the diligent readynge hearynge searchinge of the holy scriptures Matth. iiii The holy scripture is a sufficieÌ„t doctrine for our saluacion What thynges we maye learne in the holy scripture Holy scripture ministreth sufficient doctrine for all degrees and ages Matth. iiii Luke xi Ihon. xvii Psalm xix What commodities and profytes the knowledge of holy scripture bringeth Luke x. Ihon. vi Collos. i. Hebre. iiii Matth. vii Ihon. xii Ihon. xiiii i. Regum xiiii ii Para xx i. Corin. xv i Ihon. v. Who profite moste in readyng Godes worde Esaie v. Matth. xxii i Corin. xiiii What incommodities the ignorauÌ„ce of Gods worde bringeth Gods woorde excelleth all sciences Uain excuses dysswadynge froÌ„ the knowledge of gods woorde The firste The secondâ— â–ª Matth. xxii How mooste commodiously and without all perill the holy scripture is to be redde Scripture in some places is easie and in some places harde to be vnderstaÌ„d God leaueth no man vntaught that hath a good wil to knowe his woorde â–ª Howe the knowledge of scripture may bee atteined vnto Matth. vii A good rule for the vnderstandynge of the scripture No maÌ„ is excepted froÌ„ the knowledge of Gods will What persones would haue ignorauÌ„ce to continue The holy scripture is one of gods chief benefites The ryghtâ— readyng vse and fruictful studiyng iÌ„ holy scripture â–ª Psalme l. Gene. iii. Iudith iiii and .ix. Iob xlii Hier. vi â–ª xxv â—apâ—en viâ— Esai â—â— Iob. xiiii Ge. v. â— vi Hiere xxiâ—â— Roma iii. Roma xi Galat. iii. Ephe ii Pro. xxiiii Luke i Matth. iii. i. Ihon. â— â—â— Eccle. vii Psalm li. Psal. xxlii Psal. xix Psalm li. Marke x. Luke xviii Ihon. xv Luke xviâ— â–ª Luke xviii Matth. ix Matth. xii Matth. xv Galat. v. Luke v. Psalm â—vi Luke xv Baruch â—i Daniel â—i â—â— Cor. iii. Psal â— Ephe. ii â— Pet. ii Psal. â—xliii ii Corin. i. Psalm cxxx Ihon. i. i. Peter ii Ihon. xiiii Ihon. viii Hebre. vii i. Ihon. ii Matthew i. Ihon â— Oze xiii The efficacie of 〈…〉 and 〈◊〉 Roma â–ª iii â–ª Roma viii Obiection An answere â–ª 〈◊〉 iii. 〈◊〉 〈◊〉 viii Three thynges muste go togâ—ther iÌ„ our â—â—stificacion Howe it is to be vnderstand that faith iustifieth without woorkes Galath â—ii Ephes ii Actes x. Faithe onely iustifieth is the doctrine of old doctors Philip. iii. Faithe alone 〈◊〉 it is to 〈◊〉 â—nderstande The profit of the doctrine of faithe onely iustifieth What thei be that impugne the doctrine of faith only iustifieth A declaracion of this doctryne faythe without workes iustifieth IustificacioÌ„ is the office of Gâ—d onely Ihon. i. Thei that preache faith onelye iustyfieth doo not teache carnall libertie or y t we should do no good workes The deuils haue fayth but not the true faithe 〈◊〉 that 〈◊〉 in 〈◊〉 haue not true faith Psalm v. Faithe A deed faith Iames. ii Titâ— A liuely faith Galat v. Hebre. xi Thre thynges are to bee noted of faith Faithe is full of good workes Abac. ii Hiere xvii Eccl. xxxii Libâ—o de fide et operibus Capit. ii Sermo de lege et fide Hebre xi Gene. iiii Gene. vi Eccle. xliii Gene. xi Gene. xii Eccle. xiiii Exod. ii Exod. xiiii Iosue vi Daniel vi Daniel iii. In Iho. â—ra â—lv ii Cor. iiii Esaie xliii i. Ihon. ii i. Ihon. iii. i. Ihon. iii â–ª i. Ihon. iii. i. Ihon. v i. Ihon. v. â—ii Ihon. i. i. Ihon. iii. i. Ihon. ii i. Ihon. v. Ihon iii. i. Ihon v. Ihon. vi Matth. xv Apoc. xxi Charitie bringeth furth good woorkes Ihon. xiiii Ihon. xiiii Eccle. i. Eccâ—e xv i. Ihon. i. i. Ihon. ii â–ª i. Ihon. iiii i. Ihon. ii i. Ihon. iii. 〈◊〉 i Pâ—â—er â— Iames. ii i. Peter i. No good worke can bee dooen withoute faithe Ihon. xv Hebre. xi Roma xiiii In prefati Psalme xxxi Matth. vi In prefati Psalme xxxi De vocati Gentium Lib. i. capi iii. In sermons de fide lege spiritu sctoÌ„ â–ª Ihon. vi What workes thei are that spriÌ„g of faith â–ª Matthe xix Matth. xix Matth. xix The workes y t leade to heaueÌ„ be the workes of Gods commaundementes Man froÌ„ his firste fallyng from Godes commaundementes hath euer been redy to do the like and to deuise workes of his awne phantasye to please God withall The deuises Idolatrye of the Gentiles The deuises Idolatrye of the Gentiles Exod xxxii ReligioÌ„s and sectes emong the Iewes Matth. xxiii Matth xv Esai xxix Mans lawes must be obserued and kept but not as Gods lawes Holy tradicions wer estemed as Gods lawes Luke xvi â—oly tradicions 〈…〉 〈…〉 of 〈…〉 is commonly occasion that GOD 〈◊〉 offended Matth xii Matth. xv Math. xxiii Sectes Religions emoÌ„g christian men The .iii. chief vowes of religion Matth. xv 〈◊〉 Other deuised and supersticions Decrees and Decretalles An exhortacioÌ„ to the kepyng of Gods commaundementes A brief rehersall of Godes commaundementes What Charitie is The loue of GOD. Math. x. The loue of thy neighbor Matt. xxii Math. v. Math. v Ihon. v. Mat. xxvi Esai iiii Acteâ— viii Ihon. xliii i. Ihon. iiii Againste carnall men that will not forgâ—ue their enemies â— Pet. ii A question An aunswere Charity hath two offices Roma xiii â— â–ª Timo. v. Howe and in what causes it is lawefull â–ª to sweare Deuter. vi Psal. lxii Ihon. iii. ii Cor. i. Gene. xxiiiâ— Gene. xxi Hebre. vi Hier. iiii What coÌ„dicions a lawful oth ought to haue The â—irste The seconde The thirde Why wee bee willed iÌ„ scripture to sweare by the name of God Esaie xlii Psalme â—l CoÌ„modities had by laweful othes made obserued Uain swearyng is forbidden An obieccion An answere Eccle. xxxiii Another obieccion An aunswere Lawful othes and promises would be better regarded Iosue ix â— Regum xi Unlawful othes and promises are not to bee kept Matth. xiiii Actes xxiii Iudicum xi Againste periurie Eccle. x. Ozee v Esaie xxxi Zacha. vii Hier. vii Hiere vii Orige super Exodi homi xii i. Regum xv The turnyng of God from man Hebre iiii Psal. xcv Esaie v. Matth. xxi Nume xâ— Psal. i. Psal. xxvi Psal. cxlii i. Reg. xv Eze. xviii And .xxxiii. Against desperacion Eze. xxxiii Against presumpcion i. Thessa. v. Ozee xiiii Eccle â–ª xli Luke xvi The firste The seconde The thirde Hebre. ii i. Corin. iii. Roma viii Ihon. vâ— Ihon. vi Ihon. vi â–ª i. Corin. â— Collos. iii. Roma xiiii Hebre. xiii Luke xxiii Luke xvi The seconde cause why some do feare death Philip. ii â–ª Hebre. xii Mat. xxvi The thyrde cause why death is to be feared Ephe. i. Phil. i. Sapien. iii. Sapien. iiii Ihon. xvii Actes vii Ihon â–ª v â–ª Psalm â—xvi Luke ii Psalm cxiiii Apoc. xiiii Galat vi Matth. vi Iames. v. Luke xvi Matth. xxv i. Pet. v. Phil. i. Prouer. viii â–ª Sapien. vi Sapien. vi Deu. xxxii Roma xiii Ihon â–ª xix i. Peter ii i. Peter ii i. Peter ii i. Reg. xiii xix and .xx â–ª i. Reg. xxiiii Obiection Answere Psalm lxxx and .viii. ii Reg. i. 〈◊〉 v. Nume xi Nume xii Nume xxi Nume xvi ii Re. xvâ—ii Eccle. x. Matth. xvii Luke ii i Pet. ii i. Pet. ii Roma xiii Matth. xxii Roma xiii i. Timo. ii Iudith v â–ª Exode xx Deute xxiii Matth. v. Ihon. xv Matth. xv Matth. xv Matthe xv Ihon. xiiii Titus i. Ihon. viii Roma vi i. Ihon. iii. Ihon. viii Roma vi Actes xv Româ— â–ª xii â–ª Roma xiii Ihon. iii. Matth. xiii Roma viii i. Corin. vi i. Corin. vi i. Peter i. Luke i. Esay xxxviii Ephe. v. Galath v. i. Corin. vi i. Peter i. Leui. xi â— xix Math. xix Hebre. iii. Hebre. iii. Gene. vi Gene. iiii Gene. xix Gene. xiii Gene. xx Leuit. xx Num. xxv Psalm v. i. Corin. x. Lâ—wes deuysed for punisâ—â—â—nt of whoredome Luke xi i. Coun. vi Galath v Ephe. v Apo. xxi Math. xiii Luce iii. Remedies whereby to auoyde fornicacion adulterye i. Corin. vii Math. v i. Timo. i i. Timo. ii i. Corin. iii. i. Cor iii. Iames. iii i. Cor. i Ephe. iiii Philip. ii Howe we shoulde reade the scripture Matth. xi Iames. iii. i. Cor. v. Agaynst querell pickinge i Cor. vi i Cor. vi Agaynst froward answeryng Matth. v. Roma xii Deu. xxxii An obiecâ—ion An aunswere i. Peter ii Esai iiii Luke xxiii Actes vii i. Cor. iiii Reasons to moue meÌ„ froÌ„ querel pickiÌ„g Matth. xii Reasons to moue meÌ„ne froÌ„ froward answeryng Prouerb xv i. Regum xâ—v An obieccion Prouer xxvi Ihon. xix An aunswerâ— Matth. iii. Galathi iii. Titus i. Philip. iii. Matth. xxiii Matth. xvi Actes xiii Actes v. Ihon. ii Exod. xxxii Nume xxv But these exaÌ„ples are not to be folowed of euery body but as men be called to office and set in aucthoritie Iames. iiii Prouer. xx i. Peter v. Luke i.
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
Neither we maye reioyse in any woorkes that we do which al be so vnperfect vnpure that thei are not able to stāde before the righteous throne of God as the holy Prophete Dauid saieth entre not into iudgemēt with thy seruaūt O Lorde for no man that liueth shalbe found righteous in thy sight To God therfore muste we flee or els shall we neuer finde peace rest and quietnesse of conscience in our hartes For he is the father of mercies and God of all consolacion He is the Lorde with whō is plenteous redempcion He is that God which of his awne mercie saueth vs and setteth out his charitie and exceding loue towardes vs in that of his awne voluntary goodnesse when we wer perished he saued vs and prouided an euerlastyng kyngdom for vs. And all these heauenly treasures are geuen vs not for our awne desertes merites or good deedes whiche of our selfes wee haue none but of his meere mercie frely And for whose sake Truely for Iesus Christes sake that pure and vndefiled lambe of GOD. He is that dearely beloued sonne for whose sake god is fully pacified satisfied and sette at one with man He is the lambe of God whiche taketh awaie the synnes of the worlde of whom onely it maie be truely spoken that he did al thynges well in his mouthe was founde no craft nor subtilitie None but he alone maie saie the Prince of the worlde came and in me he hath nothyng And he alone maie saie also whiche of you shall reproue me of any faulte He is that high and euerlastyng priest whiche hath offered hymself once for all vpon the aulter of the Crosse and with that one oblacion hath made perfect for euermore them that are sāctified He is the alone mediator betwene God and man whiche paied our raunsome to God with his awne bloud and with that hath he clensed vs all from synne He is the Phisicion whiche healeth al our diseases He is that sauior whiche saueth his people from all their synnes To be shorte he is that flowyng moste plenteous fountain of whose fulnesse ▪ all we haue receiued For in hym alone are all the treasures of the wisedom and knowledge of God hidden And in hym and by hym haue wee frō God the father all good thynges perteinyng either to the body or to the soule O howe muche are wee bounde to this our heauenly father for his greate mercies whiche he hath so plenteously declared vnto vs in Christe Iesu our Lorde and sauior What thankes worthy and sufficient can we geue to him Let vs all with one accorde burste out with ioyfull voyces euer praisyng and magnifiyng this Lorde of mercy for his tendre kyndnesse shewed to vs in his derely beloued sonne Iesus Christ our lord Hetherto haue we heard what wee are of our selfes verely synfull wretched and dampnable again we haue heard how that of oure selfes and by oure selfes wee are not hable either to thynke a good thought ▪ or worke a good deede so that we can fynd in our selfes no hope of saluacion but rather whatsoeuer maketh vnto our destrucciō Again we haue heard the tendre kyndenesse and greate mercie of God the father towardes vs and how beneficial he is to vs for Christes sake without our merites or desertes euen o◠his awne meere mercie and tendre goodnesse Now how these excedyng greate mercies of God set abrode in Christe Iesu for vs bee obteined and how we be deliuered from the captiuitie of synne deathe and helle it shall more at large with Gods helpe be declared in the next Homelie In the meane season yea and at all tymes let vs learne to knowe our selfes our frailtie and weakenesse without any ostentacion or boostyng of our awne good dedes and merites let vs also knowledge The excedyng mercie of God towardes vs and confesse that as of our selfes commeth all euill and dampnaciō so likewise of hym commeth all goodnesse and saluacion as God hymself saieth by the prophet Oze O Israell thy destruccion commeth of thy self but in me onely is thy helpe and comforte If wee thus humbly submit our selfes in the sight of God wee maie bee sure that in the tyme of his visitacion he will lifte vs vp vnto the Kyngdome of his derely beloued sonne Christe Iesu our Lorde to whō with the father and the holy Ghoste bee all honour and glory for euer AMEN ¶ An Homelie of the saluacion of mankynd by onely Christ our sauior from synne and death euerlastyng BEcause all men be synners and offendors against GOD and breakers of his law and commaundementes therfore can no manne by his awne actes woorkes and deedes seme thei neuer so good be iustified and made righteous before God but euery man of necessitie is constrayned to seke for another righteousnesse or iustificacion to be receiued at Gods awne handes that is to saie the remission pardon and forgeuenesse of his synnes and trespasses in suche thynges as he hath offended And this iustificacion or righteousnesse whiche we so receiue by Gods mercie Christes merites embraced by faithe is taken accepted and allowed of God for our perfect and full iustificacion For the more ful vnderstandyng hereof it is our partes and duetie euer to remembre the greate mercie of God how that al the worlde beyng wrapped in synne by breakyng of the lawe God sent his onely sonne our sauior Chrste into this worlde to fulfill the lawe for vs and by shedyng of his moste precious bloud to make a sacrifice and satisfaccion or as it maie bee called amendes to his father for our synnes to asswage his wrathe and indignacion conceiued against vs for thesame In so much that infantes beyng baptised and diyng in their infancie ▪ are by this sacrifice wasshed from their synnes brought to Gods fauor and made his children and inheritors of his kyngdome of heauen And thei whiche actually do synne after their baptisme whē thei conuerte and turne again to God vnfainedly thei are likewise washed by this sacrifice from their synnes in suche sorte that there remaineth not any spotte of synne that shalbe imputed to their dampnacion This is that iustificacion or righteousnes whiche sainct Paule speaketh of when he saieth no man is iustified by the workes of the law but frely by faith in Iesus Christ. And again he saieth we beleue in Christ Iesu that we be iustified frely by the faith of Christe not by the workes of the lawe because that no man shalbe iustified by the workes of the law And although this iustificaciō be fre vnto vs yet it commeth not so frely vnto vs that there is no raunsome paied therfore at all But here maie mannes reason be astonied reasonyng after this fashion if a raunsome bee paied for our redempcion then is it not geuen vs freely For a prisoner that paieth his raunsome is not let go frely for if he go frely then he goeth without
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
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
vs for oure goodnes shewed to them as if he him selfe had receyued lyke benefite at oure handes as he witnesseth in the Gospell saiynge Whatsoeuer ye haue done to any of these symple persones whiche do beleue in me that haue ye doen to my selfe Therfore let vs diligently forese that our fayth and hope whiche we haue conceyued in almightie God and in oure sauioure Christe waxe not faynte nor that the loue whiche we pretende to beare to hym waxe not coulde but let vs studye dayly and diligently to shewe oure selfes to be the true honorers and louers of God by kepynge of his commaundemētes by doyng of good dedes vnto our nedy neighbors releuynge by all meanes that we can their pouertye with our abundaunce their ignoraunce with oure wisedome and learnynge and comforte their weakenesse with oure strength and aucthoritie calling all men backe from euill doynge by Godly counsayll and good example perseuerynge styll in well doynge so longe as we lyue So shall we not nede to feare death for any of those three causes afore mencioned nor yet for any other cause that can be imagined But contrary consideryng the manifold sickenesses troubles sorowes of this present lyfe the daungers of this perilous pilgrimage and the greate encombraunce whiche oure spirite hath by thys synful fleshe and frayle body subiect to death considerynge also the manifolde sorowes and daūgerous deceiptes of this world on euery side the intollerable pride coueteousnes and lechery in tyme of prosperitie the impacient murmurynge of them that be worldly in tyme of aduersitie whiche cease not to withdrawe and plucke vs from God oure sauioure Christe from oure life wealth or eternal ioy and saluacion considerynge also the innumerable assaultes of oure Ghostly enemy the deuill with al his fiery dartes of ambicion pryde lechery vain-glory enuie malice detractiō with other hys innumerable deceiptes engines and snares whereby he goeth busely aboute to catche al men vnder his dominion euer lyke a roreynge Lyon by all meanes searchynge whome he maye deuoure the faythfull Christian man which considereth al these miseries perilles and incommodities whereunto he is subiecte so longe as he here liueth vpon earthe and on the other part considereth that blessed and comfortable state of the heauēly lyfe to come and the swete condicion of them that departe in the Lorde howe they are deliuered from the continuall encombraūces of their mortall and synfull bodye from all the malice craftes and deceiptes of this world from al the assaultes of their ghostly enemy the deuil to liue in peace reste and perpetuall quietnes to liue in the felowship of innumerable Aungelles and with the congregacion of perfecte iuste mē as Patriarches Prophetes Martyrs and Confessors and finally vnto the presence of almighty God and oure sauior Iesus Christe He that doeth consider all these thinges and beleueth theim assuredly as they are to be beleued euen from the botome of his harte beynge established in God in thys true faythe hauynge a quiete conscience in Christe a firme hope and assured trust in Gods mercy through the merites of Iesu Christe to obteyne thys quietnes reste and eternall ioye shal not onely be without feare of bodiely deathe when it commeth but certainlye as saincte Paule did so shall he gladly accordynge to Gods will and when it pleaseth God to call hym oute of thys lyfe greately desyre in hys harte that he maye be rid from al these occasions of euil and liue euer to Gods pleasure in perfecte obedience of hys will with our sauior Iesus Christe to whose gracious presence the Lorde of hys infinitie mercye and grace brynge vs to reigne with hym in lyfe euerlastynge To whome with oure heauenly father and the holy Ghoste be glorye in worldes without ende AMEN ¶ An exhortacion concernyng good ordre and obedience to rulers and magistrates ALmightie God hath created appointed all thinges in heauē yearth and waters in a moste excellent and perfect ordre In heauē he hath appoynted distinct orders and states of Archangelles and Angels In yearth he hath assigned kynges princes with other gouernors vnder them all in good necessary ordre The water aboue is kept and raineth doune in due time and ceason The sunne mone sterres rainbow thūder lightning cloudes and al birdes of the aire do kepe their ordre The yearth trees seedes plantes herbes corne grasse and all maner of beastes kepe thē in their ordre All the partes of y e whole yeare as winter somer monethes nightes dayes continue in their ordre All kyndes of fishes in the sea riuers and waters with all fountaynes sprynges yea the seas themselfes kepe their comely course and ordre And mā hymself also hath al his partes both within without as soule harte mynd memory vnderstandyng reason speache withall and singuler corporall mēbres of his body in a profitable necessary and pleasaunt ordre Euery degre of people in their vocacion callyng office hath appoynted to them their duetie ordre Some are in high degre some in lowe some kynges princes some inferiors and subiectes priestes and laimen masters seruauntes fathers chyldren husbandes and wifes riche and poore and euery one haue nede of other so that in all thinged is to be laudes praysed the goodly ordre of God without the whiche no house no citie no cōmon wealth can continue endure For where there is no right ordre there reigneth all abuse carnall libertie enormitie syn babilonicall cōfusion Take awaye kynges princes rulers magistrates iudges and such states of Gods ordre no man shal ride or go by the high waie vnrobbed no man shall slepe in his awne house or bed vnkilled no mā shall kepe his wife children possessions in quietne sall thynges shal be cōmon and there must nedes folow all mischief and vtter destructiō both of soules bodies goodes and common wealthes But blessed be God that we in this realme of England fele not the horrible calamities miseries wretchednes which al thei vndoubtedly fele suffre y t lacke this godly ordre And praised be God that we knowe the great excellēt benefite of god shewed towards vs in this behalfe God hath sente vs his high gifte our most dere souereigne lord king Edward y e sixt with godly wise and honorable coūsail with other superiors and inferiors in a beautifull ordre Wherefore let vs subiectes do our bounden duties geuing hartie thankes to God and praiyng for the preseruaciō of this Godly ordre Let vs al obey euen from the botome of our hartes al their Godly procedynges lawes statutes proclamacions and iniunctiōs with al other Godly orders Let vs considre the scriptures of the holy ghost whiche perswade cōmaunde vs all obediently to be subiect First chiefly to the kynges maiestie supreme had ouer all next to his honorable counsail and to all other noble men magistrates and officers which by Gods goodnes be placed and ordered for almightie God is the
of God for hereunto verely were ye called For so did Christ suffre for vs leauyng vs an exāple that we should folow his steppes Al these be the very wordes of s Peter s Dauid also teacheth vs a good lesson in this behalfe who was many tymes most cruelly wrongfullye persecuted of kyng Saule and many tymes also put in ieoperdy and daūger of his life by kyng Saule his people yet he neuer resysted neither vsed any force or violence against kyng Saule his mortall enemy but did euer to his liege Lorde master kyng Saule moste true most diligent and most faithfull seruice In so muche y t when the lord God had geuē kyng Saule into Dauides hādes in his awn caue he would not hurt him when he myght without all bodily perill easly haue slain hym no he would not suffre any of his seruaūtes once to lay their handes vpon kyng Saule but praied to god in this wise lord kepe me from doyng that thyng vnto my master the lordes anoynted kepe me that I laye not my hande vpon him seyng he is y e anoynted of the lorde for as truly as the lorde liueth except the lorde smyte him or except his day come or that he go doune to warre in battaill perishe the Lorde be mercifull vnto me that I lay not my hand vpon the lordes anoynted And y t Dauid mighte haue killed his enemye kyng Saule it is euidētly proued in the first boke of the kynges both by y e cuttyng of y e lap of Saules garment also by the playn cōfession of kyng Saule Also another time as it is mēcioned in the same boke whē the most vnmercifull most vnkynd kyng Saule did persecute poore Dauid God did agayn geue kyng Saule into Dauides hādes by castyng of kyng Saul his whole army into a dead slepe so that Dauid and one Abisai with him came in the night into Saules hoste wher Saule lay slepyng and his speare stacke in the groūd at his hed Then said Abisai vnto Dauid God hath deliuered thyne enemy into thy hādes at this tyme now therfore let me smyte him once with my spear to the yearth and I will not smyte him agayn the seconde tyme meanyng thereby to haue kylled hym with one stroke to haue made him sure for euer And Dauid answered sayd to Abisai destroy him not for who cā lay his hādes on the lordes anoynted be giltles And Dauid said furthermore as sure as the lord liueth the lord shal smite him or his day shall come to dye or he shall descend into battaill there perish The lord kepe me frō laiyng my handes vpon the lordes anoynted But take thou now the speare y t is at his head the cruse of water let vs go and so he did Here is euidently proued that we may not resyst nor in any wayes hurt an anoynted kyng which is Gods liuetenaūt vecegerent and highest minister in that countrey where he is kyng But peraduenture some here would saye that Dauid in his awne defence might haue killed kyng Saule lawfully with a safe conscience But holy Dauid did knowe that he might in no wise resist hurt or kyl his souereigne lorde kyng he dyd knowe that he was but king Saules subiect though he wer in great fauor with God his enemy king Saule out of gods fauor Therfore though he wer neuer so much prouoked yet he refused vtterly to hurt the lordes anoynted He durst not for offending God his awne cōscience althought he had occasion opportunitie once lay his handes vpō Gods high officer y e king whō he did know to be a person reserued for his office sake onely to Gods punishmēt and iudgemēt Therfore he prayeth so ofte so earnestly y t he laye not his handes vpon the Lordes anoynted And by these .ii. exāples s. Dauid beyng named in scripture a man after Gods awne hart geueth a general rule and lesson to all subiectes in the world not to resist their liege lord king not to take a sweard by their priuate aucthoritie against their king gods anointed who onely beareth the sweard by gods aucthoritie for the maintenaūce of the good for the punishmēt of y e euil who onely by Gods law hath the vse of the swearde at his cōmaundemēt also hath all power iurisdiction regiment coercion as supreme gouernor of all his realmes dominiōs and that euen by the aucthoritie of god by gods ordinaunces Yet another notable story doctrine is in the second boke of the kynges that maketh also for this purpose Whē an Amalechite by king Saules awn cōsent cōmaūdemēt had kylled kyng Saul he wēt to Dauid supposing to haue had great thāke for his message that he had killed Dauids mortall enemy and therfore he made great hast to tel to Dauid the chaūce bringyng with him kyng Saules croune that was vpon his hed and his bracelet that was vpon his arme to perswade his tidynges to be true But godly Dauid was so farr frō reioysyng at these newes that immediatly he rēt his clothes of his backe he mourned wepte and sayde to the messenger how is it that thou wast not afraied to laie thy hādes on the lordes anoynted to destroy him And by by Dauid made one of his seruauntes to kil y e messenger saiyng thy bloud be on thine awne hed for thy awn mouth hath testified against the grauntyng y t thou hast slain the Lordes anoynted These examples being so manifest euident it is an intollerable ignoraūce madnesse and wickednesse for subiectes to make any murmuryng rebellion resistence commocion or insurrection agaynst their moste dere most dread souereigne lorde and kyng ordeined and appoynted of Gods goodnesse for their cōmoditie peace and quietnes Yet let vs beleue vndoubtedly good christiā people that we may not obey Kynges Magistrates or any other though thei be our awne fathers if thei would cōmaunde vs to do any thyng contrary to Gods cōmaundemētes In such a case we ought to say with the Apostles we must rather obeye God then man But neuertheles in y e case we maye not in any wyse resist violētly or rebell against rulers or make any insurrection sediciō or tumultes either by force of armes or otherwaies against the anoynted of the Lord or any of his appointed officers But we must in suche case paciently suffre all wronges and iniuries referryng the iudgement of oure cause onely to God Let vs feare y e terrible punishmēt of almightie God against traitors or rebellious persones by the example of Chore Dathan and Abiron whiche repined and grudged against Gods Magistrates and officers and therfore the earth opened swallowed them vp a liue Other for their wicked murmuryng rebelliō wer by a sodain fire sent of God vtterly consumed Other for their froward behauiour to their rulers gouernors Gods ministers were sodainly
then the gentle monicion of a frend Phillippus the Kyng of Macedony when he was euill spoken of by the chiefe rulers of the citee of Athens he did thāke them hartely because by theim he was made better bothe in his woordes and deedes for I studse saied he bothe by my saiynges and doynges to proue theim liars This is the best waie to refell a mannes aduersary so to liue that all whiche shall knowe his honestie maie beare witnesse that he is slaundered vnworthely If the faulte whereof he is slaūdered be suche that for the defence of his honestie he must nedes make aunswere yet let hym aunswere quietly and softely on this fashion that those faultes be laid against hym falsly For it is truth y t the wiseman saith a soft aunswer asswageth anger and a hard and sharpe aunswer doth stirre vp rage fury The sharpe aunswer of Nabal did prouoke Dauid to cruel vengeaunce but the gentle wordes of Abigaill quenched the fire again that was all in a flamme And a speciall remedy against malicious tongues is to arme our selfes with pacience mekenes and silēce least with multipliyng wordes with the enemy we bee made as euill as he But thei that cannot beare one euil worde peraduenture for their awne excusacion wil alledge that whiche is writtē he that despiceth his good name is cruell Also wee read aunswere a foole accordyng to his folishnesse And our Lorde Iesus did hold his peace at certain euil saiynges but to some he aunswered diligently He heard men call him a Samaritain a carpenters sonne a wine drinkar and he helde his peace But when he heard theim saie thou haste a deuill within thee he aunswered to that earnestly Truthe it is in deede that there is a tyme when it is conuenient to aunswere a foole accordyng to his folishenesse least he should seme in his awne conceipt to be wise And sometyme it is not profitable to aunswer a foole accordyng to his foolishnesse least the wise manne bee made like to y e foole When oure infamie is ioyned with the perill of many then is it necessarie in aunsweryng to be quicke and ready For we reade that many holy men of good zeales haue sharpely and fiercely both spoken and aunswered tyrauntes and euil men whiche sharp wordes proceded not of anger rancor or malice or appetite of vengeaūce but of a feruēt desire to bryng thē to the true knowledge of GOD and from vngodly liuyng by an earnest and sharpe obiurgacion and chidyng In this zeale sainct Ihon Baptiste called the Phariseis Adders broode and s. Paule called the Galathians fooles and the men of Crete he called liars euill beastes sloggishe bellies the false Apostles he called dogges and craftie workemen And this zeale is godly and to be allowed as it is plainly proued by the example of Christ who although he wer the fountain and spryng of all mekenesse gentilnes and softnesse ye he calleth the obstinate Scribes and Phariseis blynd guydes fooles painted graues Hypocrites serpētes adders brode a corrupte and wicked generaciō Also he rebuketh Peter egerly saiyng go behind me sathan Likewise S. Paule reproueth Elimas saiyng O thou full of all craft and guile enemie to al iustice thou ceasest not to destroy the right waies of God and now lo the hande of the lorde is vpon thee and thou shalt be blynde and not se for a tyme. And s. Peter reprehēdeth Ananias very sharpely saiyng Ananias how is it that sathā hath filled thy harte that thou shouldest lye vnto the holy ghost This zeale hath been so feruēt in many good men that it hath stirred thē not onely to speake bitter and eger wordes but also to do thynges whiche might seme to some to be cruell but in deede thei be very iuste charitable and Godly because thei were not doen of ire malice or contencious mynde but of a feruent mynd to the glory of God and the correccion of synne executed by men called to that office For in this zeale our Lorde Iesus Christ did driue with a whippe the biars and sellers out of the temple In this zeale Moses brake the two tables whiche he had receiued at Gods hand when he sawe the Israelites daunsyng aboute a calfe and caused to be killed .xxiii. M. of his awne people In this zeale Phinees the sonne of Eleasar did thruste throughe with his sword zambry and Cozby whom he found together ioyned in the act of lechery Wherfore now to returne again to contencious wordes and specially in matters of religion and Gods worde which would be vsed with all modestie sobernesse and charitie the wordes of s. Iames ought to be well marked and borne in memory where he saith that of cōtencion riseth al euill And the wise kyng Salomon saieth honor is due to a manne that kepeth hymself frō contencion and all that mingle themselfes therwith bee fooles And because this vice is so muche hurtefull to the societie of a common wealthe in all well ordred cities these common braulers and skolders bee punished with a notable kynde of pain as to bee sette on the cokyngstole pillery or suche like And thei be vnworthy to liue in a common wealthe the whiche do asmuche as lieth in theim with braulyng and skoldyng to disturbe the quietnes peace of thesame And whereof commeth this contencion strief and variaunce but of pride vain glory Let vs therefore humble oure selfes vnder the mightie hande of God whiche hath promised to reste vpon them that bee humble and lowe in spirite If we bee good and quiete Christian men let it appere in our speache and tongues If we haue forsaken the deuil let vs vse no more deuillish toungues He that hath been a railyng skolder now let him be a sober counsailoure He that hath been a malicious slaunderor nowe let hym bee a louyng comforter He that hath been a vain railer now let him be a ghostly teacher He that hath abused his tongue in cursyng now let him vse it in blessyng He that hath abused his tong in euill speakyng now lette hym vse it in speakyng well All bitternesse anger railyng blasphemy let it be auoyded frō you If you may it bee possible in nowise be angery But if you maie not bee cleane voyde of this passion then yet so temper and bridle it that it stirre you to contencion and braulyng If you be prouoked with euil speaking arme your self with pacience lenitie and silence either speakyng nothyng or els beyng very soft meke and gentle in aunsweryng Ouercome thine aduersaries with benefites and gentlenes And aboue all thynges kepe peace and vnitie bee no peace breakers but peace makers And then there is no doubt but that God the aucthor of comforte and peace will graunte vs peace of conscience and suche concord and agremēt that with one mouthe and mynde wee maie glorifie God the father of our Lorde Iesus Christe
examples of holy scripture we maye knowe that as we forsake God so shall he euer forsake vs. And what miserable state doth cōsequently and necessariely folow therupon a man maye easely consider by the terrible threatenynges of God And although he considre not al the sayde miserie to the vttermost beyng so great that it passeth any mans capacitie in this lyfe sufficiētly to cōsydre thesame yet he shal soone perceyue somuch therof that if his hart be not more then stony or harder then the Adamant he shall feare tremble and quake to call thesame to hys remembraunce Fyrste the displeasure of God towardes vs is commonly expressed in the scripture by these twoo thinges by shewynge hys fearefull countenaunce vpon vs and by turnyng his face or hiding it from vs. By shewyng his dreadful countenaunce is signifyed his great wrath but by turnynge hys face or hidinge therof is many tymes more signified that is to saye that he clerely forsaketh vs geueth vs ouer The whiche significacions be taken of y e properties of mens maners For men towardes them whome they fauour commōly beare a good a chearefull and a louing countenaūce so that by the face or countenaūce of a man it doth commonly appere what wyl or minde he beareth towardes other So when God doeth shew hys dreadfull countenaunce towardes vs that is to say doeth send dreadful plagues of sword famyne or pestilence vpon vs it appereth that he is greatly wroth with vs. But when he withdraweth from vs hys woorde the righte doctryne of Christe hys gracious assistence and ayde which is euer ioyned to hys worde and leaueth vs to our awne wit our awne wyll and strength he declareth then that he beginneth to forsake vs. For where as God hath shewed to all them that truely beleue his Gospel his face of mercy in Iesus christ whiche doeth so lighten theyr hartes that they if they beholde it as they ought to do be transformed to hys Image bee made partakers of the heauenly light and of hys holy spirite and bee fashioned to him in all goodnes requisite to the childrē of God so if they after do neglecte thesame if they bee vnthankefull vnto hym if they ordre not their lyfes accordynge to hys example and doctryne and to the settyng furth of hys glory he wyll take awaye from them hys kyngdō his holy word wherby he should reigne in thē because they bryng not furth the fruit therof that he loketh for Neuertheles he is so mercifull of so long sufferaūce that he doth not shewe vpon vs that great wrathe sodainly But when we beginne to shrinke from his worde not beleuing it or not expressing it in oure liuinges firste he doeth send hys messengers y e true preachers of his worde to admonish vs of our dutie that as he for hys part for y e great loue he bare vnto vs deliuered his awn sonne to suffre death that we by hys death myghte be deliuered frō death be restored to the lyfe eternall euermore to dwel with hym to be partakers and inheritors with hym of hys euerlastyng glory and kingdome of heauen so agayn that we for our partes shoulde walke in a godly lyfe as becōmeth hys chyldrē to do And if thys wyl not serue but stil we remayne disobedient to hys worde and wyll not knowyng him not louing him not fearing him not puttyng our whole trust confidēce in him and on the otherside to our neighbors behauing vs vncharitably by disdayne enuye malice or by cōmittyng murther robbery adultry gluttony deceipt liyng swearyng or other like detestable workes vngodly behauioure then he threateneth vs by terryble cōminacions swearynge in great angree that whosoeuer doeth these workes shall neuer entre into his reste whiche is the kyngdome of heauen Now if this gentle monicion and comminacion together do not serue then god will shewe his terrible countenaūce vpō vs he will powre intollerable plagues vpon our hedes after he wyll take away frō vs all hys ayde assistence wherwith before he did defend vs from all such maner of calamitie As the Euāgelical prophet Esaye agreyng with Christes parable doth teache vs saiyng That God had made a goodly vineyarde for hys beloued children he hedged it he walled it rounde about he plāted it with chosen vynes made a Turret in the myddes therof therein also a wine presse And when he loked that it should bryng hym furth good grapes it brought furth wylde grapes and after it foloweth Now shall I shew you saieth God what I will do with my vyneyarde I wil pluck doune the hedges that it may perysh I will breake downe the walles that it may be trodē vnder fote I wil let it lie wast it shall not be cutte it shall not be didged but briers and thornes shall ouergrowe it I shall cōmaunde the cloudes that they shall no more rayne vpon it By these threatenynges we ar monyshed y t if we whiche are the chosen vyneyarde of God bryng not furth good grapes y t is to say good workes y t may be delectable pleasaūt in hys sight whē he loketh for thē when he sendeth his messengers to cal vpon vs for thē but rather bring furth wyld grapes y t is to say sower workes vnswete vnsauery vnfruictfull thē wil he plucke away all defence suffre greuous plagues of famyne battaile dearth death to light vpō vs. Finally if these do not yet serue he wil let vs lie wast he wil geue vs ouer he wyl turne away frō vs he will dygge delue no more aboute vs he wil let vs alone suffre vs to brynge furthe euen such fruite as we wyl to bryng furth brābles bryers and thornes all naughtynes all vice that so abundantlye that they shal cleane ouergrow vs suffocate strangle vtterly destroye vs. But they that in thys worlde lyue not after god but after theyr awne carnal libertie perceyue not thys greate wrath of god towardes them that he wyll not dygge nor delue any more about them that he doeth let them alone euen to them selfes But they take thys for a great benefite of god to haue all theyr awne libertye so they liue as carnall libertye were the true libertye of the Gospel But god forbidde good people that euer we should desyre such libertie For although god suffre sometymes y e wicked to haue their pleasure in thys world yet the end of vngodly liuyng is at length eternall destruction The murmuryng Israelites had that they longed for they had quayles enough yea til they were wery of thē But what was y e end therof their swete meate had soure sauce euē whiles the meat was in theyr mouthes y e plague of God lighted vpō thē sodainely they died So if we liue vngodly God suffreth vs to folowe our awne wylles to haue our awne delightes pleasures correcteth vs not w t some plague it is