beste both what we be what we ought of right to be called And thus he setteth vs forth speking by his faithful Apostle S. Paul Rom. iiâ—â— al men Iewes and Gentiles are vnder sinne ther is none righteous no not one there is none that vnderstandeth ther is none that seketh after god they are al gone out of the way they are all vnprofitable there is none that doth good no not one their throte is an open sepulchre with their toÌ„ges they haue vsed craft deceit the poyson of serpentes is vnder their lyppes theyr mouth is ful of cursyng bytternes their fete are swift to shed blud destruction wretchednes are in their wayes and the way of peace haue they not knoweÌ„ their is no fere of god before their eyes And in another place S. Paule writeth thus God hath wray 〈◊〉 â—â—â—cioÌ„s in vnbeliefe 〈…〉 that he might haue 〈…〉 The scripture shutteth vp al 〈…〉 promise by the faith of Iesus Christ Would be geuen vnto theÌ„ that beleue S. Paule in many places painteth vs out in our colours callyng vs the children of the wrath of god wheÌ„ we be borne saiyng also that we cannot thinke a good thought of our selues much lesse can we say wel or do wel of our selues And the wise man saith in the boke of Prouerbes Pro. xxiiii the iust man falleth seueÌ„ times a day The most tried approued man Iob feared al his workes Luke i. S. Iohn the Baptist being sanctified in his mothers woÌ„be praysed before he was borne beyng called an Aungell great before the lord fylled euen from his birth with the holy gost the preparer of the way for our sauior Chryst commended of our sauior Christ to be more then a prophet the greatest that euer was borne of a woman yet he plainely graunteth that he had nede to be washed of Christ he worthely extolleth and glorifieth his lord and master Christ humbleth himself as vnworthy to vnbuckle his shoes geueth al honor glory to god So doth S. Paule both oft euideÌ„tly coÌ„fesse himself Math. iii. what he was of himself euer geuing as a most faithful seruaunt al praise to hys master sauior So doth blessed S. Iohn the EuaÌ„gelist 1. Iohn .i. â—ud ii in the name of himself of al other holy men be thei neuer so iust make this open confession if we say we haue no sinne we deceiue our selues the truth is not in vs If we knowlege our sinnes God is faythfull iust to forgeue vs our synnes and to clense vs from all vnrighteousnes yf wee say we haue not synned we make him a lyer and his word is not in vs. Wherfore the wise man in the boke Eccle. vii called Ecclesiastes maketh this true generall 〈…〉 There is 〈…〉 earth that doth good sinneth not And. S. Dauid is ashamed of his sinne Psalm .ii. but not to confesse his sinne How oft how earnestly lamentably both he desire gods great mercy for his great offences that god should not enter into iudgement with him And againe Psal cxâ—â—â— how wel weigheth this holy maÌ„ his sinnes when he confesseth that they he so many in numbre so hid harde to vnderstand that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion consideracion of his sinnes yet not comming to the bottome of them Psal xix he maketh supplicacion to God to forgeue him his prieuy secret hid sinnes to the knowledge of that which he cannot attaine vnto He weigheth ryghtly hys sinnes from the original roote spring head perceiuing inclinacions prouocacioÌ„s stirringes stinginges buddes brauÌ„ces dregges infectioÌ„s tastes felynges sentes of them to continue in him stil Wherfore he saith marke and beholde Psalm .ii. I was conceiued in sinnes he saith not sinne but in the plurall number sinnes forasmuch as out of one as fountayne springeth all the reste Oure sauioure Christ saieth there is none good but god Markâ— x. Luk. xviiâ— Iohn .xv. Luke xviâ— and that we can do nothing that is good without him nor no man can come to the father but by him He coÌ„maundeth vs all to saye that we be vnprofytable seruauntes when we haue don al that we can do He preferreth the penytent Publycan before the proude holy glorious Pharisey Luk. xviiâ— Math. iâ— He calleth himselfe a phisicyon but not to them that be whole but to them that be sicke haue nede of his sâ—â—ue 〈…〉 prayer◠〈…〉 knowledge our selues sinners and to aske righteousnes and deliueraunce from al euyls at our heauenly fathers hande He declareth that the sinnes of our owne heartes do defyle our own selues He teacheth that an euyll word or thought Mat. xii deserueth condemnacion affirminge that we shall geue an accoumpt for euery idle worde Mat. xv He saith he came not to saue but the shepe that were vtterly lost cast away Therfore fewe of the proude iust learned wise perfect and holy Pharise ys were saued by him because they iustified them selues by their counterfeit holynesse before men Wherfore good people let vs be ware of such hipocrisie vaineglory and iustifying of our selues ¶ The seconde part of the Sermon of the miserie of man FOr asmuch as the true knowledge of our selues is verye necessarye to come to the right knowledge of God ye haue hearde in the laste readynge howe humbly all godly meÌ„ alwayes haue thought of them selues and so to thynke and iudge of them selues are taught of God theyr creator by his holy worde For of oure selues we be crabtrees that can brynge forth no apples We be of our selues of suche earth as can bryng forth but weedes nettles brambles bryers cockle and darnell Our fruites be declared in the .v. Chapter to the Galathians We haue neyther faith 〈◊〉 v. charitie hope pacience chastitie nor any thyng els that good is but of 〈◊〉 thâ—◠〈◊〉 these vertues be called there the scuites of the hâ—ly ghost not the fruites of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched sinners And let vs ernestly repent and humble our selues heartely crye to God for mercie Lette vs all confesse with mouth and hearte that we be full of imperfections Let vs knowe oure owne woorkes of what imperfection they be and then we shall not stand foolyshely and arrogantly in our owne conceites nor chalenge any part of Iustification by our merites or woorkes For truely there be imperfections in our best woorkes we doe not loue God so much as we are bounde to do with all our heart mynde and power we do not feare God so much as we ought to do we do not pray to Godde but with greate and manye imperfections we geue forgeue beleue liue and hope vnperfectlye we speake thynke and do vnperfectlye we fyght agaynst the deuyll
excepted from the knowledge of goddâ—â— wâ—ll and necessary for saluacioÌ„ euery mans duerie is to learn them to prynt them in memory and effectuallye to exercise them And as for the darke misteries to be contented to be ignoraunt in them vntyll such tyme as it shall please God to open those thynges vnto hym In the meane season yf he lacke eyther aptnes or oportunitie God wyll not impute it to his folly but yet it behoueth not that such as be apt shoulde set asyde readyng because some other be vnapt to reade neuerthelesse â–ª for the hardenes of such places What persons wold haue ignorance to continue the reading of the whole ought not to be set aparte And briefely to conclude as S. Augustine saith by the scripture all men be amended weake men be strengthened and stronge men be comforted So that surelye none be enemies to the readynge of Gods worde but such as either be so ignorauÌ„t that they know not how wholsome a thing it is or els be so sicke The holye Scripture is one of â—odâ— chief benefitâ—â— that they hate the most coÌ„fortable medicine that should heale them or so vngodly that they would wishe the people styll to continue in blyndenesse and ignoraunce of God Thus we â—aue briefly â—â—â—â—ded sâ—me part of the commoditieâ— of Gods hoâ—y worde wâ—â—ch is one of Gods chiefe and principall benefites â—euen 〈◊〉 declared to mankind here in earth Let vs thâ—nâ—e God heartely for this his great and speciall 〈◊〉 beneficiall â—auour and fatherly prouidence Let vs be glad to reuiue this precious gyft of our heauenly father Let vs heare reade and know these holy rules The right reâ—dynge vse fruit full studiâ—ng in holye scrypture Psal 1. iniunctions and stâ—â—â—utes of our Christen religion vpon that we haue made profession to God at our baptisme Let vs with feare reuerence lay vp in the chest of our heartes these necessary and fruitfull lâ—ssons Let vs night day muse haue meditacion and contemplacion in them Let vs ruminate and as it were chew the â—udde that we may haue the â—wete â—eâ—se spirituall effect mary hony kyrnell taste comfort consolation of them Let vs stay quiete and certifie our consciences with the most infallyble certaintie trueth and perpetual assuraunce of them Let vs pray to God the only aâ—â—cthour of these heaueÌ„ly studies that we may speake thinke beleue liue and depart hence according to the wholsome doctrine verities of them And by that meanes in this worlde we shall haue Gods defence fauour grace with the vnspeakeable solace of peace and â—uâ—etnes of conscience â–ª after this miserable lifâ—â— we shall enioye the endles blisse and glory of heâ—uen â–ª which he graunt vs all that dyed for vs all Iesus Christ â–ª to whom with the father and the holy ghost be all honour and glory â—â—th nowe and euerlastyngly Ame◠¶ 〈…〉 kynde and of his condeâ—â—â—â—â—tâ— to death euerlastyng by his owne synne THe holy Ghost in writyng the holy scripture is in nothinge more dilygent then to put down mans vaine glory and pride whiche of all vyces is moste vniuersally grafted in all mankind euen froÌ„ the first infectioÌ„ of our firste father Adam And therfore we reade in many places of scripture many notable lessons against this olde roted vice to teache vs the moste commendable vertue of humilitie how to knowe our selues to remembre what we be of our selues In the boke of Genesis Gene. 〈◊〉 almighty god geueth vs all a title name in our great graunde father Adam whiche ought to warne vs all to consyder what we be wherof we be from whence we came whether we shal sayinge thus in the sweate of thy face shalt thou eate thy bread til thou be turned again into the ground for out of it wast thou taken in asmuch as thou art dust into dust shalt thou be turned again Here as it were in a glasse we maye learne to knowe oure selues to bee but grossd yearth asshes that to earth and asshes we shall returne Also the holy patriarche Abraham dyd wel remember this name title dust earth and asshes appoynted and assigned by God to all 〈◊〉 and therfore he calleth hymselfe by tha◠〈…〉 when he maketh his earnest prayer for 〈…〉 â—omâ—â—re And we reade 〈…〉 that Iudith 〈…〉 Hieâ—â—â—is with other holy 〈…〉 did vse sacke 〈…〉 and 〈◊〉 vppon theyr 〈…〉 led their sinfull lyuyng They called and tryed to God for help and mercy with such a ceremonie of sacke cloth dust asshes that thereby they might declare to the whole world what an humble and lowely estimacion they had of them selues how well they remembred theyr name and tylle aforesayde theyr vyle corrupt frayle nature dust earth and asshes The boke of wisdome also wylling to pull downe our proude stomakes â—ay vii moueth vs diligently to remember our mortal and earthly generacion which we haue all of hym that was fyrste made that all men aswell kynges as subiectes come into this worlde and go out of the same in lyke sort that is as of our selues ful miserable as we may dayly see And almighty God coÌ„maunded his Prophet Esai Esai xl to make a proclamacion crye to the whole worlde and Esai asking what shal I crye The Lorde aunswered crye that all fleshe is grasse that all the glorye thereof is but as the floure of the field when the grasse is withered the floure falleth away when the wynd of the Lorde bloweth vpoÌ„ it The people surely is grasse the whiche drieth vy the floure fadeth away And the holy Prophet Iob hauing in him selfe great experience of the miserable sinfull estate of man doeth open the same to the worlde in these wordes Man saith he that is borne of a woman lyuyng but a short tyme Iob. xiiii is full of manifolde miseries he springeth vp lyke a floure fadeth agayne vanyshyng away as it were a shadow neuer continuâ—â—◠〈◊〉 one state And doest thou iudge it meete O 〈…〉 thine eyes vpoÌ„ such a one to bryng 〈…〉 â—â—â—â—ment with the Who can make hym cleane that is conceiued oâ—â—n vncleane 〈◊〉 〈◊〉 men of theyr euilnes naturall prones be so vniuersally geueÌ„ to sinne that as the scripture saith God repeted that euer he made man Ge. v. vâ—â— And by sinne his indignacâ—â— was so much prouoked against the world that he drowned all the worlde with Noes flud except Noe him selfe his little houshold It is not without greate cause that the scripture of God doth so many tymes call all men here in this world by this word earth O thou earth earth earth saith Ieremy heare the word of the Lorde Iere. xiiii This our right name callyng title earth earth earth pronounced by the Prophet sheweth what we be in dede by whatsoeuer other style tytle or dignitie men do call vs. Thus he plainely named vs who knoweth
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
saye corrupte bothe the bodye and soule of manne and make them of the temples of the holy Ghoste the fylthye dunghill or dungeon of all vncleane spirites of the house of God the dwelling place of Sathan Agayne in the gospell of Saincte Iohn IhoÌ„ viii when the womanne taken in adulterye was broughte vnto Christe sayde not he vnto her Goe thy waye and sinne no more Dooeth not he here call whoredome sinne Rom. vi And what is the rewarde of sinne but euerlasting death If whoredome be sinne then is it not lawfull for vs to commit it 1. IhoÌ„ iii. For S. Iohn saieth hee that committeth synne is of the deuill And oure sauiour sayth euery one that coÌ„mytteth sinne is the seruauÌ„t of sinne Iohn viii Rom. vi If whordom had not bene sinne surely s Iohn Baptist would neuer haue rebuked kinge Herode for takinge hys brothers wife but he tolde him playnely that it was not lawful for him to take his brothers wife He winked not at the whoredome of Herode although he wer a kinge of great power but boldlye reproued him for his wicked and abhominable liuynge althoughe for the same he loste hys heade But he woulde rather suffer deathe then see God so dishonored by the breakinge of his holy precept or coÌ„maundemeÌ„t theÌ„ to suffer whoredom to be vnrebuked eueÌ„ in a king If whordom had been but a pastime a daliauÌ„ce a thing not to be passed of as many coumpt it now a daies truely Iohn had bene more then twise madde if he woulde haue had the displeasure of a kinge if he would haue bene cast in to prieson and loste his heade for a trifle But Iohn knew right wel how filthy stinkinge and abhominable the sinne of whoredom is in the sight of god therefore would not he leaue it vnrebuked no not in a kynge If whoredome bee not lawefull in a king neither is it lawefull in a subiect If whoredome bee not lawful in a publique or coÌ„mune officer neither is it lawful in a priuat persoÌ„ If it be not lawful neither in king nor subiecte neither in common officer nor priuate persoÌ„ truelye theÌ„ is it lawefull in no man nor woman of whatsouer degree or age they bee Furthermore Actes â—â—â— in the actes of the Apostles we reade that when the Apostles and elders with the whole congregacion were gathered together to pacyfye the hertes of the faithful dwelling at Antioche which wer disquieted through the false doctrine of certain Iewish preachers they sent worde to the brethren that it semed good to the holye ghoste and to them to charge them with no more then wyth necessarye thinges emonge other they willed them to abstayne from Idolatry and fornicacion from whiche sayde they if ye kepe your selues ye shall do well Note here howe these holy and blessed fathers of Christes churche woulde charge the congregacyon with no mo thynges then were necessarye Marke also how emong those thinges from the which they commaunded the brethren of Antioche to absteine fornication and whoredome is numbred It is therfore necessary by the determination and consente of the holy ghost and the apostles and elders with the whole congregacion that as from Idolatrye and superstytion so likewise wee muste absteyne from fornication and whoredom Is it necessary vnto saluation to absteine from Idolatry So is it to absteine froÌ„ whoredome Is there any nygher waye to leade into damnation then to be an Idolater No euen so neyther is there a nerer waye to damnacyon then to be a fornicatour and an whoremonger Nowe where are those people which so lightly esteme breaking of wedlocke whoredome fornication and adultery It is necessary sayeth the holy ghoste the blessed apostles the elders with the whole congregacion of Christe it is necessary to saluation say they to absteyne from whoredome If it be necessary vnto saluation then woe be to them whiche neglecting their saluacion geue their mindes to so fylthy stinking sinne to so wicked vice to suche detestable abhomination ¶ The second parte of the Sermon against Adultery YOu haue bene taught in the fyrste parte of this sermon agaynst adultery how that vice at this day reigneth most aboue all other vyces And what is meÌ„t by this worde adultery how holy scripture disswadeth or discouÌ„seyled from doing that filthy sinne finally what corruptioÌ„ cuÌ„meth to mans soule through the sinne of adultery Now to procede further let vs heare what the blessed apostle S. Paule saith to this matter Wryting to the Romaines he hath these woordes Rom. iiii Let vs cast away the workes of darknes put on the armours of light Let vs walke honestly as it were in the daye time not in eating and drynking neither in chaumbringes and wantonnes neyther in strife enuying but put ye on the lord Iesu Christe and make not prouision for the fleshe to fulfill the lustes of it Here the holy apostle exhorteth vs to cast away the workes of darkenesse whiche emonge other he calleth gluttonous eatynge drynking chaumberinge and wantonnesse whiche are all ministers vnto that vyce and preparacyons to induce and bringe in the fylthye synne of the fleshe Hee calleth them the dedes and workes of darkenesse not onely because they are customablye doone in darkenesse Ihon. iii. or in the night time for euery one that doth euyl hateth the light neither cummeth he to the light leste his workes should be reproued but that they leade the righte way vnto that vtter darkenes Mathe. xiii where wepynge and gnashinge of teeth shal be And he saieth in an other place of the same Epistle They that are in the fleshe can not please god We are detters not to the fleshe that we shoulde liue after the fleshe for if ye lyue after the fleshe â—o viii ye shal dye Agayne he sayeth flye from whoredome for euery synne that a manne committeth is without his body but whosoeuer coÌ„mitteth whoredome sinneth agaynst his own bodye Doe ye not knowe that youre membres are the temple of the holy ghoste whiche is in you whome also ye haue of god Cor. vi and ye are not youre owne For ye are derely boughte glorifie GOD in your bodyes c. And a little before he saieth Doe ye not knowe that your bodyes are the membres of Christe Shall I then take the membres of Christe make them the membres of an whore God forbid Do ye not know that he whiche cleueth to an whore is made one bodye with her There shal be two in one fleshe saieth hee but he that cleueth to the lord is one spirite What godlie reasoÌ„ns doth the blessed Apostle S. Paule bring forth here to disswade or discounseylle vs froÌ„ whoredome and all vnclennes youre membres sayeth hee are the temple of the holye ghoste whiche whosoeuer doth defile god wil destroy him as sayethe Saincte Paule If we be the temple of the holye goste howe vnsitting then is it to dryue that holy spirite froÌ„ vs throughe
the worlde and the fleshe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfectioÌ„ yea let vs not be ashamed to confesse imperfection euen in all oure owne best woorkes Let none of vs be ashamed to say with holy S. Peter I am a sinful maÌ„ Luke vâ— Psal â—vâ— Let vs al say with the holy Prophet Dauid we haue sinned with oure fathers we haue done anrisse â–ª and dealt wickedly Let vs al make opeÌ„ confessioÌ„ with the prodigall sonne to our father say with him we haue sinned against â–ª â—auen before the O father we are not worthy to de called thisâ—â—â—s Let vs al say with holy Baruâ—â— O lord 〈…〉 to vs 〈…〉 is worthâ—â—y 〈…〉 confusyon and to thee righteousnes We haue sinned we haue doeâ— wickedly we haue behaued our selfes vngodly in al thy righteousnes Let vs all saye with the holy Prophet Danyel Daniel is O lord righteousnes belongeth to thee vnto vs belongeth confusion We haue sinned we haue bene naughtie we haue offended we haue fled from thee we haue gone backe from all thy preceptes and iudgmentes So we learne of al good men in holy scripture to humble our selues and to exalte extol praise magnify glorify God Thus we haue heard howe euyll we be of our selues howe of oure selfes and by our selfes we haue no goodnes helpe nor saluacion but contrary wise sinne dampnacion death euerlastynge whiche yf wee depely weigh and considre we sâ—al the better vnderstand the great mercy of God and howe our saluacion commeth onely by Christ For in our selues as of our selues we fynde nothing 〈◊〉 Cor. iii wherby we may be deliuered from this miserable captiuitie into the which we were caste through the enuy of the deuyll by breakinge of gods commaundement â—â—saluâ— i. in our first parente Adam We are all become vncleane but we all are not able to clense our selues nor to make one another of vs but we are not able to make our selues the childreÌ„ cleane â—phe ii We are by nature the childreÌ„ of gods wrath and inherytours of gods glory We are shepe that runne astraye â— Pet. ii but we cannot of oure owne power come againe to the shepfold so great is our imperfection and weakeneâ—â— In our selues therfore maye not we glorye whiche of our selues are nothing but sinfull Neither we maye reioyce in any workes that we do which all be so vnperfect and vnpure that they are not able to stand before the righteous iudgement seate of God as the holy prophet Dauid saith Psa cxiâ—â— Entre not into iudgemet with thy seruauÌ„t O lord for no man that liueth shal be founde righteous in thy syght ii Cor. i. To God therefore must we flee or els shall we neuer fynd peace rest quietnes of conscience in our heartes For he is the father of mercies and God of all consolation He is the lord with whoÌ„ is plenteous redemption He is the God which of his own mercy saueth vs Psal cxxi and setteth out his charitie and exceading loue towardes vs in that of his owne voluntarye goodnes when we were perished he saued vs prouyded an euerlastyng kyngdome for vs. And all these heauenly treasures are geuen vs not for our own deserts merites or good dedes which of our selues we haue none but of his mere mercy freely And for whose sake Truly for Iesus Christes sake that pure vndefyled lambe of God He is that dearely beloued soÌ„ne for whose sake god is fully pacified satisfied Iohn .i. 1. Pet. ii set at one with man He is the lambe of God which taketh away the sinnes of the world of whom onely it may be truly spoken that he did all thinges well in his mouth was founde no craft nor subtiltie Iohn .i. None but he alone may say the Prince of the worlde came and in me he hath nothing And he alone may saye also Iohn viii Hebr .viii. whiche of you shal reproue me of any fault He is that hygh and euerlasting priest which hath offred him selfe anâ— for all vpon the aulter of the crosse and with that one oblacion hath made perfect for euermore thâ—â— that are sanctified Iohn â— He is the alone mediâ—â—◠〈◊〉 twene God and man which payed our raunsome to God with his owne bloud and with that hath he clensed vs all from sinne He is the Phisition which healeth all our diseases Math. i. He is that sauiour which saueth his people froÌ„ all theyr sinnes To be short he is that flowyng and moste plenteous fountayne of whose fulnesse all we haue receiued For in him alone are all the treasures of the wisedome and knowledge of God hydden And in hym and by hym haue we from God the father all good thynges perteynyng eyther to the body or to the soule O howe much are we bounde to this our heauenly father for his great mercies which he hath so plenteously declared vnto vs in Chryst Iesu our Lorde and sauiour What thankes worthy and sufficient can we geue to hym Let vs all with one accorde burste our with ioyfull voyces euer praysyng magnifying this lorde of mercye for his tender kindnesse she wed to vs in his dearely beloued sonne Iesus Christ our Lorde Hytherto haue we hearde what we are of oure selues verely sinfull 〈…〉 wretched and damnable agayne we haue hearde howe that of oure selues by our selues we are not able eyther to thinke a good thought or worke a good dede so that we can fynde in our selues no hope of saluacion but rather whatsoeuer maketh vnto our destruction Agayne we haue hearde the tender kindenesse and great mercy of God the father towardes vs 〈…〉 and howe beneficial he is to vs for Christes sake without our merites or desertes euen of his own mere mercyr and tender goodnesse Nowe howe there exceadyng great mercies of God 〈…〉 set abroade in Chryste Iesu for vs be obteyned and howe we be deliuered from the captiuitie of synne death and hell it shall more at large with Gods helpe be declared in the next Sermon In the meane season yea and at al tymes let vs learne to know our selues our frailtie and weakenesse without any crakyng or bostyng of our owne good deedes and merites Let vs also knowledge the exceading mercy of God towardes vs and confesse that as of our selues commeth all euyll and damnacione so lykewyse of hym commeth all goodnesse and saluacion as God hym selfe saith by the Prophet Oze O Israell Oze xiiâ— thy destruction commeth of thy selfe but in me onely is thy helpe and comfort If we thus humbly submit our selues in the sight of Goâ— we may be sure that in the tyme of hiâ— disitacion he wyll lyfte vs vp vnto the kyngdome of his dearely beloued sonne Christ Iesu our Lord to whom with the father and the holy ghost be all honor and glory for euer AMEN 〈…〉 of mankynd by onely Christ haâ—â— Saâ—â—â—r
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
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
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
father wherwith he mercifully correcteth vs eyther to trye and declare the faith of his pacient children that they may be found laudable glorious and honorable in his sight when Iesus Christ shal be openly shewed to be the iudge of all the world or els to chastice and amende in theÌ„ whatsoeuer offendeth his fatherly gracious goodnes least they should perishe euerlastingly And this his correcting rod is common to all them that be truely his Therfore let vs caste away the burden of sinne that lyeth to heauy in our neckes and returne vnto God by true penaunce amendement of our liues Lette vs with pacience runne this course that is appoynted suffering for his sake that dyed for our saluacion all sorowes panges of death and death it selfe ioyfully when God sendeth it to vs hauyng our eyes fyred set fast euer vpon the head captaine of our faith Iesus Christ Who considering the ioy that he shulde come vnto cared neither for the shame nor payne of death but wyllyngly conforming and framyng his wyll to his fathers wyll most paciently suffered the most shamefull and paynefull death of the crosse Phil. ii beinge innocent and harmelesse And nowe therfore he is exalted in heauen euerlastynglye sitteth on the right hand of the throne of God the father Lette vs call to our remembraunce therefore the lyfe and ioyes of heauen that are kept for all them that paciently do suffer here with Christ and consydre that Christ suffered all his paynefull passion by sinners and for synners and then we shall with pacience and the more easelye suffer such sorowes and paynes when they come Let vs not set at lyght the chastysynge of the Lorde nor grudge at hym nor fall from hym when of hym we be corrected for the Lorde loueth them whom he doeth correcte and beateth euery one whom he taketh to be his childe What chylde is that sayth Saint Paule whom the father loueth Hebrâ— xii and doeth not chastice If ye be without Goddes correction which al his welbeloued and true children haue then be you but bastardes smally regarged of god and not his true chyldren Therfore seing that when we haue in earth our carnall fathers to be our correctours we do feare them and reuerentlye take theyr correction shall we not muche more be in subiection to God oure spirituall father by whom we shall haue euerlastyng lyfe And our carnal fathers sometyme correct vs euen as pleaseth them without cause but this father iustelye correcteth vs either for oure sinne to the intent we shoulde amende or for our commoditie and wealth to make vs therby parttakers of his holynesse Furthermore all correctioÌ„ which God sendeth vs in this preseÌ„t tyme semeth to haue no ioy and comfort but sorowe payne yet it bryngeth with it a taste of Gods mercy and goodnesse towardes them that be so corrected and a sure hope of gods euerlastyng consolatioÌ„ in heauen If then these sorowes diseases sickenesses and also death it selfe be nothing els but our heauenlye fathers rod wherby he certitieth vs of his loue gracious fauour wherby he trieth and purifieth vs wherby he geueth vnto vs holynes and certifieth vs that we be his children he our mercifull father shall not we then withall humilitie as obedient louyng children ioyfully kysse oure heauenly fathers rod and euer say in our hearte with our sauiour Iesus Christ Father if this anguishe and sorowe which I fele death which I se approche Mat. xxvi maye not passe but that thy wyll is that I must suffer them thy wyll be done ¶ The thyrde part of the Sermon of the feare of death IN this Sermon agaynste the feare of death twoo causes were declared which commonly moue worldly men to be in much feare to dye yet the same do nothynge trouble the faithfull and good lyuers when death commeth but rather geueth them occasion greatly to reioyce considering that they shal be delyuered from the sorow and miserie of this world and be brought to the great ioy and felicitie of the lyfe to come The third cause why death is to be feared Nowe the thyrde and speciall cause why death in dede is to be feared is the miserable state of the worldly vngodly people after theyr death But this is no cause at all why the Godly and faythfull people should feare death but rather contrarywyse theyr Godly conuersation in this lyfe beliefe in Christ cleauyng continually to his merites should make theÌ„ to long sore after that lyfe that remaineth for them vndoubtedly after this bodely death Of this immortall state after this transitory lyfe where we shall lyue euermore in the presens of God in ioy and reste after victory ouer all sickenesse sorowes sinne death there be many both playne places of holye scripture which confirme the weake coÌ„science againste the feare of al such dolours sickenesses sinne and bodely death to asswage such tremblyng and vngodly feare and to encorage vs with comfort and hope of a blessed â—ate after this lyfe Ephe. i. Saint Paule wisheth vnto the Ephesians that God the father of glory woulde geue vnto them the spirite of wisdome reuelation that the eyes of theyr heartes myght geue lyght to knowe hym and to perceiue howe great thynges he had called them vnto and howe riche inheritaunce he hath prepared after this lyfe for them that perteyne vnto hym Philip. i. And Saint Paule hym selfe declareth the defyre of his heart which was to be dissolued and loosed from his body and to be with Christ which as he said was muche better for hym although to them it was more necessary that he shoulde lyue whiche he refused not for theyr sakes Euen lyke as saint Martin sayde Good Lorde yf I be necessary for thy people to do good vnto them I wyll refuse no labour but els for mine owne selfe I besech thee to take my soule Now the holy fathers of the olde lawe and all faithfull righteous men which departed before our sauiour Christes ascention into heaueÌ„ dyd by death depart from troubles vnto rest froÌ„ the handes of their enemies into the handes of God from sorowes and sickenesses vnto ioyful refreshing into Abrahams bosome a place of all comforte and consolation Sapi. iii. as scriptures do plainely by manifest wordes testifie The boke of wisedome saith that the righteous mens soules be in the hand of god and no torment shal touche them They seemed to the eyes of folishe men to dye and theyr death was counted miserable and theyr departynge out of this worlde wretched but they be in reste And an other place saith that the righteous shall lyue for euer theyr rewarde is with the lorde theyr myndes be with god who is aboue all Therefore they shall receiue a glorious kyngdome a beawtiful crowne Sapi. iiii at the Lordes hand And in an other place the same boke saith the righteous thought he be
preuented with sodaine death neuerthelesse he shal be there where he shal be refreshed Of Abrahams bosome Chrystes wordes be so playne that a christian man nedeth no more profe of it Nowe then if this were the state of the holye fathers and righteous men before the commyng of our sauiour before he was glorified how much more then ought all we to haue a stedfast faith a sure hope of this blessed state and condicion after our death Seing that our sauiour nowe hath perfourmed the whole worke of our redemption and is gloriouslye ascended into heauen to prepare our dwellyng places with hym Ioh. xvii and sayd vnto his father Father I wyll that where I am my seruauntes shal be with me And we knowe that whatsoeuer Christ wyll his father wyll the same wherefore it cannot be but if we be his faithful sernauntes oure soules shal be with him after our departing out of this present life Sainct Stephin when he was stoned to death euen in the middest of his tormentes what was his minde moste vpon When he was ful of the holy gost Acâ—â—â— vâ—â— saieth holy scripture hauing his eies lifted vp into heauen he sawe the glory of god and Iesus standinge on the righte hande of god The whiche trueth after he had confessed boldly before the enemies of Christ they drew him out of the citie and there they stoned him who cried vnto God sayinge Lorde Iesu Christe take my spirite And doeth not our sauiour say playnly in S. Iohns gospel Verely verely I say vnto you he that heareth my worde and beleueth on him that seÌ„t me hath euerlasting life cummeth not into iudgement Iohn .v. but shal passe from death to life Shal we not then thinke that death to be precious by the whiche we passe vnto life Therefore it is a true saying of the Prophete the death of the holy and righteous men 〈◊〉 cxvi is precious in the lordes sight Holy Simeon after that he had his heartes desier in seing our sauiour that he euer longed for al his life he embraced or toke him in his armes and said Now lord let me departe in peace Luke â—â— for mine eies haue beholden that sauiour whiche thou hast prepared for al nacions It is trueth therfore that the death of the righteous is called peace and the benefite of the Lord Psal cxiiii as the churche saieth in the name of the righteous departed out of this world my soule turne thee to chyreste for the Lorde hath bene good to thee and rewarded thee And we see by holye scripture other auncient Histories of Martirs that the holy faithful and righteous euer sins Christes ascencion or going vp in their death did not doubt but that they went to be with Christ in spirite whiche is our lyfe health wealth saluacion Iohn in his holy reuelacion saw an C. xl and .iiii. M. virgins innocentes of whom he sayd Epo xiiii these folowe the laÌ„be Iesu Christe whersoeuer he goeth And shortely after in the same place he saieth I heard a voice from heauen saying vnto me write happy and blessed ar the dead which die in the lord from henceforth surely saieth the spirite thei shal rest from their paines and labours for their workes doe folowe them So that then they shal reape with ioy and comfort that which they sowed with labors and paynes They that sow in the spirite of the spirite shal reape euerlasting life Let vs therfore neuer be werye of well doing for when the time of reaping or reward commeth we shal reape without any werines euerlastinge ioye â—ola vi Math. vi Therefore while we haue time as S. Paule exhorteth vs let vs doe good to all men and nor laye vp our treasures in earth where ruste and mothes corrupt it Iames .v. which rust as S. Iames sayeth shall beare witnesse agaynst vs at the great day coÌ„demie vs and shall like moste brenninge fier tormente our fleshe Let vs beware therfore as we teÌ„der our owne wealth that we be not in the number of those miserable couetousse and wretched menne whiche S. Iames byddeth mourne and lament for theyr gredye gatherynge and vngodlye kepynge of goodes Lette vs be wyfe in tyme and learne to folowe the wyse example of the wicked stewach Let vs so wisely order our goodes and possessions committed vnto vs here by god for a season that we may truely heare and obeye thys commaundemente of our sauioure Chryste I saye vnto you sayeth he make you frendes of the wicked Mammon Luke xvi that they may receiue you into euerlastinge tabernacles or dwellynges Richesse he calleth wicked beecause the world abuseth them vnto al wickednes which at otherwise the good gifte of God the instrumentes wherby goddes seruauantes doe truely serue hym in vsing of the same He commaunded theÌ„ not to make them riche frendes to gette highe dignities and worldly promotions to geue greate giftes to ryche men that haue no nede therof but to make them freÌ„des of poore and miserable men vnto whom whatsoeuer they geue Chryst taketh it as geuen to himselfe And to these freÌ„des Christ in the gospel geueth so great honor and preeminence that he sayeth they shall receyue them that doe good vnto them into euerlasting houses not that meÌ„ shal be ourrewarders for our wel doyng but that Chryst wil rewarde vs and take it to be doen vnto himselfe whatsoeuer is doen to suche frendes Thus makyng poore wretches our frendes we make oure sauioure Chryste oure frende whose meÌ„bers they are whose miserye as he taketh for hys owne myserye so theyr relyefe succoure and helpe he taketh for hys succoure relyefe and helpe and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them as if he himselfe had receiued lyke benefyte at oure handes as be wytnesseth in the gospel 〈◊〉 xxv saying whatsoeuerye haue doeÌ„ to any of these simple persons whiche dooe beleue in me that haue ye doen to my self Therfore let vs diligently foresee that oure faith and hope whiche we haue conceiued in almightie god and in our sauiour Christ waxe not fainte nor that the loue whiche we beare in hande to beare to him waxe not colde but let vs study daily and diligently to shew oure selues to be the true honourers louers of god by kepinge of his commaundementes by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can their pouertie with oure aboundaunce and plenty their ignoraunce with our wisedom and learning and comforte their v eakenes wyth oure strength aucthoritie calling all men backe froÌ„ euill doing by godlye counsaile and good exaÌ„ple perseuering still in well doing so long as we lyue So shall we not nede to feare death for any of those thre causes afore meÌ„cioned nor yet for any other cause that can be imagined But contrary considering the manifold sickenesses troubles and sorowes of this present life the daungers of this
perilous pilgrimage and the great encombraunce which our spirite hath by this sinful fleshe and fraile body subiect to death considering also the manifold sorowes and daungerous deceites of this world on euery side the intollerable pride couetousnes and lechery in time of prosperitie the impaciente murmuring of them that bee worldlye in time of aduersitie whiche cease not to withdrawe and plucke vs from God oure sauioure Christe from oure life wealth or euerlastynge ioye and saluacion considering also the innumerable assoultes of oure gostly enemie the deuil with al hys fierie dartes of ambicion pride lechecie vaine glory enuie malice detraccion or backebiting with other his innumerable deceites engynes and snares whereby he goeth busely aboute to catche all menne vnder his dominion euer like a roringe Lyon by all meanes searchynge whom he maye deuoure 1. Pete v. the faythfull Christian manne whiche considereth all these miseries perilles and incommodities whereunto he is subiecie so longe as he here lyueth vpon earth and on the other parte consydereth that blessed and comfortable state of the heauenlye life to coÌ„e and the swete condicion of them that departe in the Lorde howe they are deliuered from the continuall encoumbraunces of their mortal and sinnefull body from all the malyce craftes and deceytes of thys worlde from all the assaultes of theyr ghostelye enemye the deuill to lyue in peace reste and endelesse quietnesse to liue in the felowshyppe of innumerable Aungels and with the congregacion of perfecte iuste menne as Patriarches Prophetes Martires and confessors and finallye vnto presence of almightie GOD and oure sauioure Iesus Chryste He that doeth consider all these thynges and beeleueth them assuredly as they are to be beleued euen from the bottome of his hearte beeynge established in GOD in this true fayth hauinge a quiete conscience in Chryste a syrme hope and assured truste in Goddes mercye throughe the merites of Iesu Chryste to obtayne thys quietnesse rest and euerlasting ioye shal not only be withoute feare of bodelye death when it commeth but certainely as Saincte Paule did so shal he gladly according to gods will 〈…〉 sp i. and when it pleaseth god to call hym out of this life greatly desier in his heart that he may be rid fromal these occasioÌ„s of euil and liue euer to gods pleasure in perfecte obedience of his wyll wyth oure sauioure Iesus Chryste to whose gracious presence the Lorde of hys infinite mercye and grace bryng vs to reigne wyth hym in life euerlastyng To whom with oure heauenlye father and the holye ghoste bee glorye in worldes wythoute ende Amen ¶ An exhortacion concâ—â—â—â—ng good ordâ—â— and obedience to rulers and Magistrates ALmighty god hath created and appointed all thinges in heauen earth and waters in a most excellente and perfect ordre In heaueÌ„ he hath appointed distincte or seuerall orders and states of Archangels and Angels In earth he hath assigned and appoynted kinges princes with other gouernours vnder them all in good and necessary order The water aboue is kepte and raigneth down in due time and season The sun Mone Sterres rainbow thuÌ„dre lightning clouds and all birdes of the aire doe kepe their order The earth trees sedes plantes herbes corne grasse and al maner of beastes kepe themselues in their order All the partes of the whole yeare as Wynter Sommer monethes nyghtes and dayes contynue in theyr ordre All kyndes of fyshes in the sea ryuers and waters wyth all fountaynes sprynges yea the seas themselues keepe their comely course and order And manne hymselfe also hath all his partes both wythin and wythoute as soule hearte mynde memorye vnderstandyng reason speache wyth all and synguler corporall members of hys badye in a profitable necessarye and pleasaunce orâ—â—â— Euerye degre of people in their vocacion callyng and 〈◊〉 hath appoynted to theÌ„ theyr duety and ordre Some are in hygh degree some in lowe some â—ynges and prynces some iâ—â—eriors and subiectes priestes and laymenne maysters and seruauntes fathers and children husbandes wiues riche and poore and euery one haue nede of other so that in all thinges is to bee lauded and praised the goodly order of god wythoute the whiche no house no citie no common wealth can continue and indure or laste For where there is no right order there reigneth 〈◊〉 abuse carnal libertie enorinitie sinne Babilonycal confusion Take away kinges princes rulers magistrates iudges and such estates of gods order no man shall ride or go by the high waye vnrobbed no man shall slepe in his own house or bed vnkilled no man shall kepe hys wyfe children possessions in quietnes all thynges shal be common there must nedes folowe al myschyefe vtter destruccion bothe of foules bodyes goodes and common wealthes But blessed be god that we in thys realme of England fele not the horible calamities miseryes wretche dues whiche al they vndoubtedly fele and suffer that lacke this godly ordre And praysed be god that we know the great excelleÌ„t benefyte of god shewed towardes vs in this behalfe God hath sent vs his hygh gyft oure moste dere soueraigne Lady Quene Elizabeth with godly wise and honourable couÌ„saile with other superiors inferiors in a beautiful order goodly Wherfore let vs subiectes do our bounden duties geuyng harty thankes to god praying for the preseruacion of this godly order Let vs al obey eueÌ„ froÌ„ the botoÌ„e of oure heartes all their godly procedinges lawes statutes proclamacions and iniunccions wyth all other godly orders Let vs consider the scriptures of the holy goste whiche perswede and commaunde vs all obediently to be subiecte first and chieflye to the kynges quenes maiestie supreme head ouer al next to her honorable counsail and to al other noble men magistrates and officers whiche by Gods goodnes be placed and ordered for almightie god is the onelye authour and prouider of this forenamed state and ordre as it is written of god Prou. viii in the boke of the Prouerbes through me kinges do reigne through me counsailours make iust lawes through me do princes beare rule and all iudges of the earthe execute iudgement I am louing to them that loue me Here let vs marke well remembre that the high power and autoritie of kinges with their makinge of lawes iudgementes officers are the ordinaunces not of man but of god therfore is this woorde through me so manye times repeted Here is also well to bee considered remembred that this good ordre is appointed of gods wisedom fauour loue specially for them that loue god therfore he saith I loue them that loue me Sap. vi Also in the boke of wisedom we may euidently learne that a kinges power authoritie and strength is a great benefite of god geuen of his great mercye to the comfort of our great misery For thus we reade there spoken to kinges Sapi. vi Heare Oye kinges vnderstand learne ye that be iudges of theÌ„des of the earth geue
also teacheth vs a good lesson I this behalf who was many times most cruelly and wrong fullye persecuted of Kynge Saule and manye times also put in ieoperdie and daunger of his life by kinge Saule his people yet he neuer withstode neither vsed any force or violeÌ„ce against king Saule his mortal or deadly enemy but did euer to his liege lorde and master kinge Saule most true most diligent and most faithful seruice In so much that wheÌ„ the lord god had geuen kinge Saule into Dauids handes in his owne caue he would not hurte him when he might without al bodely peril easely haue slain hiÌ„ no he would not suffer any of his seruauntes once to lay their handes vpoÌ„ king Saul but praied to god in this wise lord kepe me from doing that thing vnto my maister the lordes anointed keepe me that I laie not my hande vpoÌ„ him seing he is the anoiÌ„ted of the lord for as truely as the lorde liueth except the lorde smite him or except his day come or that he go down to warre in battaile perishe the lorde be mercifull vnto me that I lay not my hande vpon the lordes anointed And that Dauid might haue killed his enemy king Saule it is euideÌ„tly proued in the firste boke of the kinges both by the cutting of the lappe of Saules garment and also by the playne confession of kinge Saule Also an other time as it is meÌ„cioned in the same booke when the most vnmercifull and moste vnkind king Saule did persecute poore Dauid god didde againe geue king Saule into Dauides handes by castinge of kinge Saule and his whole armye into a deade sleepe so that Dauid and one Abisai with him came in the nighte into Saules hoste where Saule laye sleepinge and his speare stacke in the ground at his head Then saâ—de Abisai vnto Dauid god hath deliuered thine enemye into thy handes at this time now therfore let me smite him once with my speare to the earth I will not smite him again the second time meaning therby to haue killed him with one stroke and to haue made him sure foreuer And Dauid aunswered and said to Abisai destroy him not for who can laye his handes on the lordes anointed and be giltles And Dauid said furthermore as sure as the lorde liueth the lorde shall smite him or his daye shall come to dy or he shal descende or go doune into bataill there perishe The lord kepe me froÌ„ laying my haÌ„des vpon the Lordes anointed But take thou nowe the speare that is at his head the cruse of water let vs go so he did Here is euidently proued that we may not wtstand nor in any wayes hurt an anoynted king which is gods liuetenaunt vice gerent and highest minister in that countrey where he is kinge Obieccion But per aduenture some here would say that Dauid in his owne defence might haue killed king Saule lawfullie with a safe conscience Aunswere But holy Dauid did knowe that he might in no wise wtstande hurt or kil his souereigne lord king he did knowe that he was but king Saules subiecth though he wer iÌ„ great fauor with god his enemy kinge Saule out of gods fauor Therfore though he wer neuer so much prouoked yet he refused vtterly to hurt the lordes anoynted He durste not for offending god his own conscience although he had occasion and oportunitie once lay his handes vpon gods high officer the king whoÌ„ he did know to be a person reserued kept for his office sake only to gods punishmeÌ„t iudgemeÌ„t Therfore he praieth so oft so eanestlye that he lay not his handes vpon the lordes annointed â—sal .lxxx. â—â—d â—â—â— And by these .ii. exaÌ„ples s Dauid being named in scripture a man after gods own heart geueth a generall rule lesson to al subiectes in the world not to withstand their liege lord king not to take a sweord by their priuate authoritie against their king gods anoynted who only beareth the sworde by gods auctoritie for the maintenance of the good and for the punishment of the euill who onely by gods lawe hath the vse of the sweord at his commauÌ„dement also hath al power iurisdiccioÌ„ regimeÌ„t coercioÌ„ punishemeÌ„t as supreme gouernour of all his realmes dominioÌ„s that euen by the aucâ—oritie of God and by gods ordinaunces Yet an other notable story doctrine is in the secund boke of the kinges that maketh also for this purpose WheÌ„ an AmaleÌ„chite by kinge Saules own consent coÌ„mauÌ„demeÌ„t had killed kinge Saul he went to Dauid supposing to haue hadde great thaÌ„ke for his message 〈…〉 that he had killed Dauids deadli enemye and therefore he made great haste to tell to Dauid the chauÌ„ce bringing with him kinge Saules Croun that was vpon his head and his bracelet that was vpon his arme to perswade his tidinges to be true But godly Dauid was so far froÌ„ reioising at these newes that immediatly forthw t he reÌ„t his clothes of his backe he mourned wept said to the messenger how is it that thou wast not afraid to lay thy handes on the lordes anointed to destroy him And by by Dauid made one of his seruauÌ„tes to kil the messeÌ„ger saying thy bloude be on thine own head for thy own mouth hath testified wittenessed agaiÌ„st the grauÌ„ting that thou hast slaine the lordes anointed These examples being so manyfest and euident it is an intolerable ignoraunce madnes wickednes for subiectes to make any murmuring rebellion resistence or wtstaÌ„ding coÌ„mocioÌ„ or insurrectioÌ„ againste their moste dere and most dreade souereinge Lorde king ordeyned and appoynted of Goddes goodnes for their commoditie peace and quietnes Yet let vs beleue vndoubtedli good christiaÌ„ people that we maye not obey Kinges Magistrates or any other though they be our owne fathers if they woulde commaunde vs to do any thing contrary to gods coÌ„maundemeÌ„tes In such a case we oughte to say with the Apostles Actes we must rather obey God then man But neuertheles in that case wee may not in any wise withstande violeÌ„tly or rebel against rulers or make any insurreccioÌ„ sedicioÌ„ or tumultes either by force of armes or other waies against the annointed of the lord or any of his appointed officers But we muste in such case paciently suffer al wronges iniuries referring the iudgemeÌ„t of oure cause onely to god Let vs feare the terrible punishmeÌ„t of almightie God against traitors or rebellious persons by the exaÌ„ple of Chore Dathan Abiron which repugned grudged against gods Magistrates and officers and therfore the earthe opened and swallowed theÌ„ vp alyue Other for their wicked murmuring and rebellion were by a sodaine fire sente of god vtterly consumed Other for their frowarde behauioure to their rulers and gouerners Gods ministers were sodainely strycken with a foule leprosy Other were stinged to death with wonderfull strange firie serpentes Other were sore plagued so that
And thys zele is godlye and to be allowed as it is plainly proued by the example of Christ who although he were the fountayne and spryng of all mekenes â–ª genilenes and softnes yet he calleth the obstinate Scribes and Phariseis 〈◊〉 xxiii blinde guides fooles paynted graues Hipocrites serpeÌ„tes adders brode a corrupt and wicked generacion Also he rebuketh Peter egerly 〈◊〉 xvi saying goe behynde me Sathan Likewise S. Paule reproueth Elimas saying â—â—te xiii O thou full of all crafte and guyle enemy to all iustice thou ceaseste not to destroye the ryghte waies of god and now loe the hand of the lord is vpon thee and thou shalt be blinde and not see for a tyme. 〈◊〉 v. And. S. Peter reprehendeth Ananias verye sharpeli saying Ananias how is it that SathaÌ„ hath filled thy heart that thou shouldest lie vnto the holy gost This zeale hath been so feruente in many good men that it hath stirred theÌ„ not only to speake bitter and eger wordes but also to doe thynges whyche might seme to some to be cruell but in dede the bee very iust charitable and godly beecause they were not doen of yre malice or contencyous mind but of a feruent mind to the glory of god and the correccion of sinne executed by men called to that office For in thys zeale our Lord Iesus Chryst dyd driue with a whippe Iohn ii Exo. xxxii the biers and sellers out of the temple In this zeale Moses brake the two tables which he had receyued at gods hande when he saw the Israelites â—â—unsyng about a calse and caused to be killed .xxiii. M. of his own people â—um xâ— But theâ—â— exampleâ— are not 〈◊〉 be folâ—â—â—â—wed of 〈◊〉 very bâ—â— but as 〈◊〉 be called to oâ—â—pâ—â— and set 〈◊〉 aucthouty Iame. iiii Pro. xx In this zeale Phinees the sonne of Eleasar did thrust through with his sword zambry and Cosby whom he founde together ioined in the acte of Lecherye Wherfore now to returne againe to contencious wordes and specially in matters of religion and gods worde whyche would be vsed with all modestie sobernes and charitie the wordes of S. Iames ought to be wel marked and borne in memorye â–ª where he sayeth that of contencion riseth all euyl And the wyse kyng Salomon sayeth honoure is due to a man that kepeth hymself froÌ„ contencion and al that mingle themselues therwith be foles And because this vice is so muche hurtefull to the societie of a common wealth in all well ordered cities these common braulers and sholders be punished with a notable kinde of payne as to be set on the coking stole pillery or such lyke And they bee vnworthy to liue in a common wealth the which dâ— asmuch as lieth in them with brauling and skolding to disturbe the quietnes and peace of the same And wherof commeth thys contencion stryfe and varyaunce but of pryde and vayneglory Let vs therfore humble our selues vnder the myghtie hande of god i Pet. â— Luke â— whyche hath promysed to reste vpon them that bee humble and lowe in spirite If we be good and quiet Christian men let it appeare in our speach and tongues If we haue forsaken the deuill lette vs vse no more deuelyshe tonges He that hath been a rasâ—â—ing sholder nowe lette hym be a sober counsayloure He that hath been a malicious siaund erer now let hym be a louing comforter He that hath been a â–ª vain railer now let hym be a gostly teacher He that hath abused his tong in cursing now let him vse it in blessyng He that hath abused his tong in euil speakyng now let hym vse it in speakyng wel Al bitternes anger raylyng and blasphemye let it be auoyded froÌ„ you If you may and it pe possible in no wyse be angry But if you may not be cleane voide of this passion then yet so temper and bridle it that it stirre you not to contencion and braulyng If you be prouoked wyth euyll speakyng arme youre selfe wyth pacience lenitie and silence ether speaking nothing or els beeyng very soft meke and gentle in answeryng Ouercome thine aduersaryes with benefytes and gentlenes And aboue all thynges kepe peace vnitie be no peace breakers but peace makers And then there is no doubt but that god the aucthor of comforte and peace wil graunt vs pence of conscieÌ„ce and suche concorde and agremente that with one mouth and mynde we may gloryfye god the father of our Lord Iesus Chryst to whom be al glory now and euer Amen HEreafter shall folowe sermons of fastyng praying Almese dedes of the â—atiuitie Passion Resurrecyon Ascencion of our Sauioure Châ—â—ste of the due receyâ—â—â—â— of hys blessed body and bloud vnder the fourme of bread and wyne agaynst Idlenes agaynst Gluttonye and drunkeâ—nes agaynst couetousnesse agaynste enuye Iâ—â— and malice with many other matters of well fruitefull as necessarye to the â—â—â—â—sying of Chrysten people and the increase of godly liuing Amen God saue the Quene