Goddes handes at length In those bookes we shall fynde the father from whom the sonne by whom and the holy ghost in whom all thynges haue theyr beynge and kepynge vp and these thre persons to be but one God and one substaunce In these bokes we may learne to knowe our selues howe byle and miserable we be and also to knowe God how good he is of him selfe and howe he maketh vs and all creatures parttakers of his goodnes We may learne also in these bokes to knowe Gods wyll and pleasure asmuch as for this present tyme is conuenient for vs to knowe And as the great clerke and godly preacher sainct Iohn Chrisostome sayth what so euer is required to saluacioÌ„ of man is fully conteyned in the scripture of God He that is ignorant may there learne and haue knowledge he that is harde hearted 〈◊〉 an obstinate synner shall there fynde euer 〈…〉 tormentes prepared of Gods iustice to make◠〈◊〉 afrayde and to molyfye or soften hym He that 〈◊〉 oppressed with miserie in this worlde shall there fynde reliefe in the promises of euerlasting lyfe to his great consolacion comfort He that is wounded by the deuyll vnto death shal fynde there medicine whereby he maye be restored agayne vnto health If it shall require to teache any trueth or reproue false doctrine to rebuke any vice to commend any vertue to geue good counsaile to comfort or to exhort or to do any other thing requisite for our saluacion al those thynges saith S. Chrisostome we may learne pleÌ„tifully of the scripture There is saith Fulgentius aboundantly inough both for men to eate children to sucke There is whatsoeuer is mete for all ages Holi scripture ministreth sufficient doctrine for all degres and ages Math. iiii Luke .iii. Iohn xvii Psal .xix. for all degrees and sortes of men These bokes therefore ought to be much in our handes in our eyes in our eares in our mouthes but most of al in our heartes For the scripture of God is the heauenly meate of our soules the hearyng keping of it maketh vs blessed sanctifieth vs and maketh vs holy it turneth our soules it is a lyght lantarne to our feete it is a sure stedfast and euerlastyng instrument of saluacion it geueth wisedome to the humble lowely hartes What coÌ„modities and profites the knowleâ—e of holye scripture bryngeth it comforteth maketh glad chereth and cherisheth our conscience it is a more excellent iewell or treasure then any golde or precious stone it is more swete then hony or hony combe it is called the best parte whiche Marye dyd chose for it hath in it euerlastyng comfort Luke .x. The wordes of holy scripture be called woordes of euerlastyng lyfe Iohn .vi. for they be Goddes instrument ordeyned for the same purpose Colloss vi They haue power to tourne thorough Gods promise they be effectuall through Goddes 〈…〉 beyng receyued inâ— a fayth 〈◊〉 heart they haue euer an heauenly spiritual working in them they are liuely quicke â—â—bre 〈◊〉 myghty in operation sharper then any two edged sworde and entreth through euen vnto the deuydyng a sonder of the soule and the spirite of the ioyntes and the mary Christ calleth hym a wyse buylder Math. vâ— Iohn .xii. that buildeth vpon his worde vpon his sure and substanciall foundacion By this worde of God we shal be iudged for the woorde that I speake saith Christ is it that shall iudge in the last day Ioh .xiiii. He that kepeth the worde of Christe is promised the loue and fauour of God that he shal be the dwellyng place or temple of the blessed Trinitie This woorde whosoeuer is diligent to reade and in his heart to print that he readeth the great affection to the transitorye thynges of this worlde shal be minished in him the great desyre of heauenly thynges that be therein promised of God shall increase in hym And there is nothyng that so much strengtheneth our faith truste in God that so much kepeth vp innocencye and purenes of the heart and also of outward godly lyfe conuersation as continual reading and recordyng of Gods worde For that thing which by continual vse of reading of holy scripture and diligent searchyng of the same is depely printed and grauen in the hart at length turneth almost into nature And moreouer the effects vertue of Gods worde is to illuminate the ignoraunt and to geue more lyght vnto them that faythfully and diligently reade it to comfort theyr heartes and to 〈◊〉 age them to perfourme that whiche of God 〈◊〉 commaunded It teacheth patienc◠〈◊〉 aduersiâ—â—â— in prosperitie humblenes what â—onoure is due vnto God what mercy and charitie to our neighbour It geueth good counsell in all doubtfull thynges i. Re. xiiii ii Par. xâ— 1 Cor. xv 1. Iohn v. It sheweth of whom we shall looke for ayde and helpe in all perilles and that God is the onely geuer of victory in all battayles and temptacions of our enemies Who profit most in readyng goddes worde bodely and ghostely And in reading of Gods word he most profiteth not alwayes that is most ready in turning of the boke or in saying of it without the booke but he that is moste turned into it that is most inspired with the holy ghost most in his heart life altred and chaÌ„ged into that thing which he readeth he that is dayly lesse and lesse proude lesse wrathfull lesse couetous lesse desirous of worldely and vayne pleasures he that daily forsaking his old vicious lyfe increaseth in vertue more and more And to be short there is nothyng that more maintaineth godlynes of the mynde driueth away vngodlynes then doth the continuall readyng or hearing of Gods worde if it be ioyned with a godly mynd and a good affection to knowe and folowe Gods wyll For without a single eye pure entent and good mynde nothyng is allowed for good before God Esai v. Mat. xxii 1. Cor. xiiii What incommodities the ignorance of goddes word bâ—inâ—eth And on the other syde nothing more darkeneth Christe and the glorye of God nor bryngeth in more blyndenesse and all kyndes of vyces then doth the ignoraunce of Gods worde ¶ The seconde parâ— of the 〈◊〉 of the holy Scripture IN the firste part of this Sermon which exhorteth to the knowledge of holy scriptur was declared wherfore the knoweledge of the same is necessary and profitable to al men And that by the true knowledge vnderstanding of scripture the moste necessarye poyntes of our duetie towardes God our neighbours are also knowen Nowe as concerning the same matter you shall heare what foloweth It we professe Christe why be we not ashamed to be ignorant in his doctrine Seing that euery man is ashâ—med to be ignorant in that lerning which he professeth That man is ashamed to be called a Philosopher which readeth not the bokes of Philosophie to be called a lawyer and Astronomer or a
and superstitions of .xv. Dos of i. Bernardes vearses of S. Agathes letters of Purgatorye of Masses satisfactorye of Stacions and Iubilies of feined Reliques of halowed Beades Belles Bred Water Palmâ—s Candels Fyre and suche other of Superstitious fastinges of fraternities or brother heades of Pardons with such lyke marchaundyse whiche were so estemed and abused to the great preiudice of gods glorye and commaundementes that they were made most high and moost holye thinges wherby to attaine to the euerlasting lyfe or remissioÌ„ of sinne Yea also vaine inuentions vnfruitfull ceremonies and vngodli lawes decrees and counsels of Rome Decrees Decretalies were in such wise aduaunced that nothynge was thought comparable in auctoritie wisdom lerninge godlines vnto them So that the lawes of Rome as they said were to be receiued of all men as the four EuaÌ„gelistes to the which al lawes of princes must geue place And the lawes of God also partly were left of and lesse estemed that the sayd lawes decrees and counsels with theyr traditions and ceremonies might be more duelye kepte and hadde in greater reuerence Thus was the people throughe ignorance so blinded with the goodly shewe and apparaunce of those thinges that they thought the kepynge of them to be a more holynes a more perfecte seruice honoring of God more pleasinge to God then the keping of gods commaundementes Such hath bene the corrupte inclination of man euer superstitiously geuen to make new honorynge of God of his own head and then to haue more affectioÌ„ and deuotion to keepe that then to searche out Goddes holye commaundementes and to keepe theim And furthermore to take Gods commaundementes for mens commaundementes and mens commaundementes for Gods commaundementes yea for the highest and most perfect and holy of all Gods commaundemeÌ„tes And so was all confused that scante wel learned men and but a small number of them knew or at the least would knowe durste affyrme the trueth to separate or seuere Gods commaundementes from the commaundementes of men whervpon did grow much error Superstition ydolatry vayne religion ouertwart iudgement great contention with all vngodly liuing An exhortation to the 〈◊〉 of Gods coÌ„manÌ„dementes Wherfore as you haue any zeale to the ryghte and pure honoring of God as you haue any regarde to your owne soules and to the life that is to come which is both without pain and without end apply youre selues chieflye aboue all thing to reade and to heare Gods word marke diligently therin what his wyll is you shal doe and with all your endeuoure applye your selues to folow the same Firste you must haue an assured faith in god A briefe rehersall of Gods coÌ„manÌ„dementes and geue your selues wholly vnto him loue him in prosperitie and aduersitie and dreade to offende him euermore Then for his sake loue all men frendes and foes because they be hys creation and ymage redemed by Christ as ye are Cast in your mindes how you may do good vnto al men vnto your powers and hurte no man Obey al your superiours gouernours serue your masters faythfully and diligentlye aswell in theyr absence as in their presence not for dreade of punishment onely but for conscience sake knowing that you are bouÌ„de â—o to do by Gods commaundementes Disobey not your fathers and mothers but honor them help theÌ„ and please theim to youre power Oppresse not kyll not beat not neither slauÌ„dre nor hate any man But loue al men speake well of al men help and succoure euery man as you maye yea eueÌ„ your enemies that hate you that speake euill of you and that do hurte you Take no mans goodes nor couet youre neyghbours goodes wrongfully but content your selues with that which ye get truly and also bestow youre own goodes charitably as nede and case requireth Flee all ydolatry witchcraft and periury committe no maner of adultery â–ª fornication nor other vnchastnes in wilnor in dede with any other mans wyâ—e widowe mayde or other wyse And trauailing continually during your life thus in the keping the commaundementes of God wherein standeth the pure principal and right honor of God which wrought in fayth God hath ordeyned to be the righte trade and path way vnto heauen you shall not fayle as Christ hath promised to come to that blessed and euerlastinge life where you shal lyue in glorye and ioye with God for euer To whom be prayse honour and impery for euer and euer Amen A Sermon of christian 〈◊〉 and Charitie OF all thinges that be good to be taught vnto christen people there is nothinge more necessarye to be spoken of and dayly called vppon then charitie as well for that all manner of workes of ryghteousnes bee conteyned in it as also that the decay thereof is the ruyne or falle of the worlde the banishment of vertue and the cause of al vice And for so muche as almoste euery man maketh and frameth to him selfe charitie after his owne appetite and how detestable soeuer his lyfe be both vnto God and man yet he perswadeth him selfe still that he hath charitie therfore you shal heare now a true and plaine description or setting forth of charitie not of mens imagination but of the very wordes and example of our sauiour Iesus Christ In which description or setting forth euery man as it were in a glasse may consider him self and se plainely without errour What â—â—â—rytye 〈◊〉 whether he be in the true charitie or not Charitie is to loue God with al our heart al oure lyfe and al our powers and strength With all oure heart that is to say that our heartes mind The 〈◊〉 of god and study â–ª be set to beleue his word to truste in him and to loue him aboue all other thinges that we loue beste in heauen or in earth With all oure lyfe that is to say that our chiefe ioy and delight be set vpon hym his honour our whole life geueÌ„ vnto the seruice of him aboue al thinges with him to liue and dye and to forsake all other thynges rather then hym â–ª For he that loueâ—â—his father or mother Mat. 10. sonne or doughter house or land more then me saith Christe is not worthy to haue me Withal our powers that is to say that with our handes and feete with oure eyes and eares our mouthes and tonges and with all other partes powers both of body and soul we shoulde be geuen to the keping and fulfilling of his coÌ„maundementes This is the fyrst and principal part of charitie but it is not the whole for Charitie is also to loue euerye man The loue of thy neighbor good and euyl frende and foe and whatsoeuer cause be geueÌ„ to the contrarye yet neuertheles to beare good wyll and hert vnto euery man to vse our selues wel vnto them aswell in woordes and countenaunce as in al our outwarde actes and dedes For so Christ himself taught so also he performed in deede Of the loue
¶ Certayne Sermons appoynted by the Quenes Maiestie to be declared and read by all Persones Vycars and Curates euery Sonday and holy daye in theyr Churches And by her Graces aduyse perused ouersene for the better vnderstandyng of the simple people Newly Imprynted in partes accordyng as is mencioned in the booke of Commune prayers Anno. M.D.L .ix. Cum priuilegio Regiae Maiestatis OMNIA DESVPER R.I. ¶ A taâ—â—e of the Sermons conteyned in this present volume i A Fruitefull exhortacion to the readyng of holy scripture ii Of the misery of al mankynd iii Of the saluacion of all mankynde iiii Of the true and lyuely fayth v Of good workes vi Of Christian loue and charitie vii Agaynst swearyng and periury viii Of the declynyng from god ix An exhortacion agaynst the feare of death x An exhortacion to obedience xi Agaynst whordome and adulterye xii Agaynst strife and contention Finis tabulae COnsydering howe necessary it is that the worde of GOD which is the onely foode of the soule and that moste excellent lyght that we muste walke by in this our moste daungerous pilgrimage should at all conuenient tymes be preached vnto the people that therby they may bothe learne theyr duetie towardes God theyr Prynce and theyr neighbours accordyng to the mynde of the holy ghoste expressed in the scriptures And also to auoyde the manifolde enormities whiche hearetofore by false doctrine haue crepte into the Churche of God and howe that all they whiche are appoynted ministers haue not the gyft of prechyng sufficiently to instruct the people which is commytted vnto them whereof great inconueniences myght ryse and ignoraunce styll be mayntayned yf some honeste remedye be not speedely founde and prouyded The Quenes moste excellent Maiestie tenderynge the foule health of her louyng subiectes and the quietynge of theyr consciences in the chiefe and pryncypall poyntes of Christian Religion and wyllyng also by the true settyng foorth and pure declaryng of Gods word which is the principall guyde and leader vnto all godlynesse and vertue to expell and dryue aware aswell all corrupt vicious and vngodly lyuynâ— as also erronious and poysoned doctrines tâ—â—â—dyng to superfficion and Idolatry hath by thâ—â—uyse of her moste honourable comisâ—â—◠〈…〉 her discharge in this behalfe caused a 〈…〉 â—â—melies which heretofore was sette 〈…〉 moste louynge Brother a Prince of moste worthy memorye Edward the syxt to be prynted a newe wherein are conteyned certaine wholsome and godly exhortacions to moue the people to honour and worshyppe almyghty God and diligently to serue hym euery one accordynge to theyr degree state and vocation All whiche Homelies her Maiestie commaundeth and strayghtly chargeth all persons vycars curates and all other hauyng spirituall cure euery Sonday and holy day in the yere at the ministryng of the holy communion or if there be no Communion ministred that day yet after the Gospell and Crede in suche order and place as is appoynted in the booke of Common prayers to reade and declare to theyr paryshyoners playnely and distinctly one of the sayde Homelies in such order as they stande in the booke except there be a Sermon according as it is inioyned in the boke of her hyghnesse Iniunctions and then for that cause onely and for none other the readyng of the sayde Homelye to be differred vnto the next Sonday or holy day folowyng And wheÌ„ the foresayde booke of Homelies is read ouer her Maiesties pleasure is that the same be repeated and read agayne in such lyke sort as was before prescrybed Furthermore her hyghnesse coÌ„maundeth that notwithstandynge this order the sayde Ecclesiasticall persons shall reade her Maiesties Iniunctions at such tymes and in suche order as is in the booke thereof appoynted And that the Lordes prayer the Articles of the fayth and the ten commaundementes be openly readde vnto the people as in the sayde Iniunctions is specified that all her people of what degree or condicion so euer they be maye learne howe to Inuocate and call vpon the name of Godde knowe what duetie they owe both to God man So that they maye pray belieue and worke accordyng to knowledge whyle they shall lyue heare and after this lyfe be with him that with his bloud hath bought vs all To whom with the Father and the holy ghost be al honor and glory for euer AMEN 〈…〉 the â—eadyng and knowledge of holy Scripture The prais of holye scripture VNto a Christian man there can be nothyng eyther more necessary or profitable then the knowledge of holy scripture forasmuch as in it is conteyned Gods true word setting foorth his glory also mans duetie And there is no trueth nor doctrine necessary for our iustification The perfiction of holy scripture and euerlastyng saluation but that is or may be drawen out of that fountaine and wel of trueth Therfore as manye as be desyrous to enter into the ryght and perfect way vnto God The knowledge of holy scripture is necessary must apply theyr myndes to knowe holy scripture without the whiche they can neyther sufficiently knowe God and his wyll To whom the knowledge of holy scripture is swete and pleasaunt Who be enemies to holy scripture neyther theyr office duetie And as drynke is pleasaunt to them that be drye and meate to them that be hungry so is the readyng hearyng searchyng and studying of holy scripture to them that be desirous to knowe God or them selues to do his wyll And theyr stomackes onely do loth and abhorre the heauenly knowledge and foode of Gods worde that be so drowned in worldly vanities that they neyther fauour God nor any godlynesse For that is the cause why they desyre such vanities In apt similitude declarinâ— of whom the scripture is oâ—horrid rather then the true knowledge of God As they that are sicke of an ague whatsoeuer thei eate or drynke though it be neuer so pleasaunte yet it is as bytter to them as wormewood not for the bytternesse of the meate but for the corrupte 〈◊〉 â—ytter humour that is in theyr owne tongue â—â—â—nduth than so is the swetenesse of Gods worde bitter not of it selfe but onely vnto theÌ„ that haue theyr myndes corrupted with longe custome of sinne and loue of this worlde Therfore An â—â—â—â—tucion vnto the diligent redâ—â—dyng and scâ—rchâ—ng â—f the holy 〈…〉 forsaking the corrupt iudgement of fleshely men which care not but for theyr carhasse let vs reuerently heare and reade holye scriptures whiche is the foode of the soule Let vs diligently search for the well of lyfe in the bokes of the newe and olde Testament and not runne to the stynkyng puddels of mennes tradicions deuysed by mans imaginacion for our iustification and saluacion The holy scripture is a suffiâ—â—ent doctrâ—ne for ouâ— saluation What thynges we may learne 〈◊〉 the holy scriptâ—â—â— For in holy scripture is fully conteined what we ought to do and what to eschewe what to beleue what to loue what to loke for at
most shamful and painful death for our offences to thintent to iustifye vs and to restore vs to life euerlastynge so makynge vs also his dere beloued children brethren vnto his only sonne our sauiour Christ and inheritors for euer with him of his eternal kyngdome of heauen These greate and mercifull benefites of God yf they be well considered do neyther minister vnto vs occasion to be ydle and to lyue without doynge any good woorkes neyther yet â—â—yrreth vs by any meanes to doe euill thinges but contrary wyse it we be not desperate persons and our heartes harâ—er then stones they moue vs to render our selues vnto god wholy with all oure will heartes might and power to serue him in all good dedes obeying hys commaundementes duryng our lyues to seke in al thinges his glorie and honoure not our sensuall pleasures and vainglory euermore dreadyng willyngly to offend suche a mercifull God aâ—â— louyng redemer in word thought or dede And 〈◊〉 said benefites of God depely considered moue vs â–ª for hys sake also to be euer ready to geue oure selues to our neyghbours and asmuche as lyeth in vs â–ª to studie with all our endeuour to do good to euery man These be the fruites of the true saythe to dooe good asmuche as lyeth in vs to euerye man And aboue al thinges and in all thinges to auaunce the glory of God of whom onelye we haue oure sanctification iustification saluacion and redempcion To whome be euer glorie praise and honour worlde withoute ende Amen ¶ 〈…〉 true liueâ—y and Christian faith THe first coming vnto god good Christian people is throughe faith Fayth whereby as it is declared in the last Sermon we â—e iustified before god And lest â—â—ny man should be deceiued for lacke of â—â—â—ht vnderstandynge therof 〈◊〉 â—â—diligently to be noted that faith is taken in the scripture two maner of wayes There is one faith whiche in scripture is called a dead faith 〈◊〉 dead faythe which bringet furth no good workes but is ydle barrain and vnfruitful And this faith Iames .ii. by the holy Apostle S. Iames is compared to the faith of deuils which beleue god to be true and iust tremble for feare yet they do nothing well â—â—â—ius .i. but al euil And such a maner of faith haue the wicked naughty christian people which confesse god as S. Paule saieth in their mouth but denie him in their deedes beeing abhominable â–ª without the right faith and to al good workes reprouable And this faith is a perswasioÌ„ and beliefe in mannes heart whereby he knoweth that there is a god and agreeth vnto all trueth of gods most holy woorde conteined in holy Scripture So that it consisteth onely in belieuyng in the woorde of god that it is true And this is not properlye called faythe But as he that readeth Ceasars Commentaries belieuing the same to be true hath thereby a knowledge of Ceasars lyfe and not able actes because he beleueth the history 〈◊〉 taâ—â—â— yet it is not properlye sayed that he beleueth in Ceasar of whome he loketh for no helpe nor benefite Euen so he that beleueth that all that is spoken of god in the Bible is true and yet liueth so vngodly that he can not loke to enioye the promises and benefites of god although it may be sayed that suche a man hath a faith and beliefe to the woordes of god yet it is not properlye sayed that he belieueth in god or hath suche a faith and trust iâ— god whereby he may surely loke for grace mercy and euerlasting liâ—â— at gods hand but rather for indignacion and punishment accordyng to the merites of his wicked lyfe For as it is written in a boke entituled to be of Didimus Alexandrinus for asmuche as faith without workes is dead it is not now faith as a dead man is not a maÌ„ This dead faith therfore is not the sure and substantial faith â–ª whiche saueth synners A liuely faith Another faithe there is in scripture which is not as the foresaid faith ydle vnfruitful dead but worketh by charitie as S. Paule declareth Gala v. whiche as the other vayne faith Gaâ—â— â—â— is called 〈◊〉 dead faith so may this be called a quicke or liuely faâ—â—â— And this is not onely the common beliefe of the Articles of oure faythe but iâ— is also a sure 〈◊〉 and confidence of the mercy of God â–ª 〈…〉 Lord Iesus Christ and a stedfaste hope of 〈…〉 thynges to be receyued at gods hande 〈…〉 thoughe we through infirmitie or terâ—◠〈…〉 of our gostly enemy do fall from hym by 〈…〉 we returne aâ—â—ine vnto him by â—rueâ—◠〈…〉 his sonnes sake oure Sauiour Ieâ—â—◠〈…〉 wyll made vs â—â—heritoâ—ir◠〈…〉 lastynge kingdome and that in the meane tyme vntill that kyngdome come he will be our protector and defendor in all perils and daungers whatsoeuer doe chaunce and that though sometime he doth sende vs sharpe aduersitie yet that euermore he wil be a louinge father vnto vs correctynge vs for our sinne but not withdrawing his mercy finaâ—â—ye from vs if we truste in hym and commit oâ—â— selues wholy vnto him hang only vpon hym and call vpon him ready to obey and serue hym This is the true lyuely and vnfained Christian saith and is not in the mouth and outward profession onely but it liueth and stirreth inwardely in the heart And this faith is not without hope and trust in God nor without the loue of GOD and of oure neighbours nor without the feare of God nor without the desire to heare Gods worde and of folowe the same in esche wynge euyll and doynge gladlye all good woorkes This faith â—ebrâ— xi as saint Paule describeth it is the sure ground and foundatioÌ„ of the benefites which we ought to looke for and trust to receiue of God a certificat and sure lookynge for them althoughe thei yet sensibly appeare not vnto vs. And after he saith he that commeth to god must beleue bothe that he is that he is a merciful rewarder of well doers And nothing coÌ„meÌ„deth good men vnto god so much as this assured faith and trust in him Of this faith .iii. thinges are specially to be noted Firste Thre thinges are to be noted of â—â—â—the that this faith dothe not lye dead in the heart but is liuely and fruitful in bringing furth good woorkes Seconde that without it can no good workes be done that shal be acceptable pleasaunt to God Chyrd what maner of good workes they be that this faith doeth bring furth For the first as the light cannot be hyd Faith is full of good workes but will shew furth it selfe at one place or other So a true faith cannot be kept secret but wheÌ„ occasion is offered it will breake out and shewe it selfe by good woorkes And as the lyuinge body of a man euer exerciseth such thinges as belongeth to a natural and liuing body for nourishment and preseruatioÌ„ of the same as it hath nede
Christ vndoubtedly affirmeth Charitâ— bringeth furth good woorkes Iohn .xiiii. that true faith bringeth furth good workes â–ª so doth he saye likewyse of charitie Whosoeuer hath my commaundementes and kepeth them that is he that loueth me And after he saith he that loueth me wil kepe my worde and he that loueth me not Iohn .xiiii. kepeth not my wordes And as the loue of God is tryed by good workes so is the feare of god also as the wise manne saith the dreade of god putteth away synne And also he sayeth Eccle. i. Eccle. xv he that feareth god will do good workes ¶ The thyrde parte of the Sermon of Fayth YOu haue heard in the second part of this sermon that no man should thinke that he hath that liuely saith which scripture coÌ„maundeth when he liueth not obedieÌ„tly to goddes lawes For al good woorkes fyringe out of that faith And also it hath been declared vnto you by examples that faith makâ—◠〈…〉 quiet patient in al affliction Now as coÌ„cerning the sainâ— matter you shal heare what foloweth A man may soone deceiue himselfe and thinke in his owne phantasie that he by faith knoweth god loueth him feareth him belongeth to him when in very dede he doth nothing lesse For the trial of al these thinges is a very godly christian life He that feleth his hearte set to seke gods honor and studieth to know the wyl and commaundementes of God and to frame himselfe therunto leadeth not his life after the desyre of his owne fleshe to serue the deuil by sin but setteth his minde to serue god for gods owne sake for his sake also to loue al his neyghbours whether they be frendes or aduersaries doing good to euery man as oportunitie serueth wyllingly hurting no man suche a man maye well reioyce in God perceiuinge by the trade of his life that he vnfainedly hath the right knowledge of god a liuely faith a stedfaste hope a true and vnfained loue feare of god But he that casteth a way the yoke of gods commaundementes from his necke geueth himself to liue withoute true repentauÌ„ce after his own sensual minde and pleasure not regarding to know gods worde and much lesse to liue according therunto such a man clerely deceiueth himself seeth not his own hert if he thinketh that he either knoweth god loueth him feareth him or trusteth in him Some peradueÌ„ture phaÌ„tasy in them selfes that they belong to god although thei liue in sin so they come to the churche and shew themselfes as gods dere childreÌ„ But. s Iohn saith plainly 1. Iohn 1. if we say that we haue any company with god and walke in darkenes we doe lye Other doe vainelye thinke that they knowe and loue god although they passe not of the commaundements But S. Iohn saith clearely 1. Ioh. 1. he that sayth I know God kepeth not his commaundemeÌ„ts he is a lyer Some falselye perswade themselues that they loue God wheÌ„ they hate their neighbors But S. Iohn saith manifestly if any maÌ„ sai I loue god 1 Ioh. 4. 1. Iho 2. yet hateth his brother he is a lier He that saith that he is in the light hateth his brother he is stil in darkenes He that loueth his brother dwelleth in the light but he that hateth his brother is in darknes walketh in darkenes knoweth not whether he goeth 1. Iho 3. For darknes hath blinded his eies And moreouer he saieth hereby we manifestly know the children of GOD from the children of the deuil he that doth not righteously is not the child of GOD nor he that hateth his brother Deceiue not your selfes therefore thinkyng that you haue faith in GOD or that you loue GOD or dooe trust in him or do feare him when you liue in sinne for then your vngodly and sinfull lyfe declareth the contrary whatsoeuer ye say or think It perteineth to a christen man to haue this true christen faith to trie himselfe whether he hath it or no to know what belongeth to it howe it doth worke in him It is not the world that we can trust to the worlde and al that is therein is but vanitie It is GOD that must be our defence and proteccion agaynst al temptation of wickednes and sinne errours superstycyon Idolatry and al euill If all the worlde were on our side and GOD against vs what could the would auayle vs. Therefore let vs set our whole fayth 〈◊〉 trust in GOD neither the world the deuil nor alâ—â—â— power of theÌ„ shall preuaile agaynst vs. Let vs therfore good christian people trie examine our fayth what it is let vs not flatter our selfes but loke vpoÌ„ our workes and so iudge of our faithe what it is CHRIST him selfe speaketh of this matter and saith Mat. 24 the tre is knoweÌ„ by the fruite Therfore let vs do good workes and therby declare our faith to be the lyuely christian faith Lette vs by such vertues as oughte to spring out of faith shewe our eleccion to be sure stable as S. Peter teacheth Endeuor your selfes to make your calling chosyng certaine by good workes 1 Pet. 3 And also he sayth mynyster or declare in youre fayth vertue in vertue knowledge in knowledge teÌ„peraunce in teÌ„perauÌ„ce pacience againe in pacieÌ„ce godlinesse in godlinesse brotherlye charitye in brotherly charitie loue So shal we shewe in dede that we haue the very lyuely christen faith maye so both certify our conscience the better that we be in the right faith also by these meanes confirme other men If these fruites do not folowe we do but morke with GOD deceiue our selues also other men Well may we beate the name of christen meÌ„ but we doo lacke the true faith that doth belonge thervnto For true faith doth euer bring furth good workes Iâ—mes 2 as Saint Iames saith shew me thy fayth by thy dedes Thy bedes and workes must be an open testymony all of thy fayth otherwyse thy faith being without good workes is but the deuils faith the faith of the wicked a phantasy of fayth not a true christen fayth And lyke as the deuils euyll people be nothing the better or theyr counterfeit faithe but it is vnto theÌ„ the more cause of damnacyon so they that be christened haue receyued knowledge of GOD and of CHRISTES merites yet of a set purpose do lyue idlelye without good works thinking the name of a naked faith to be either sufficient for them or els settynge theyr mindes vpon vaine pleasures of thys worlde dooe lyue in synne without repentaunce not vtterynge the fruytes that do belong to such an hygh professyon vpon such presumpteous persones and wylfull sinners must nedes remaine the great vengeaunce of GOD and eternall punyshment in hell prepared for the deuil wicked liuers Therfore as you professe the name of CHRIST good christyan people let no such phantasy imagination
of faithe at anye tyme begyle you but be sure of your faith trie it by youre liuinge looke vpon the fruites that commeth of it marke the increase of loue charitie by it towardes GOD your neighbor and so shal you perceiue it to be a true liuely fayth If you fele and perceiue such a fayth in you reioyce in it and be diligeÌ„t to maintain it and kepe it still in you let it be dayly increasyng more more by well working so shal you be sure that you shal please GOD by thys fayth and at the length as other faithful men haue done before soo shall you when his wil is come to hym and receiue th end fynal reward of your faith as S. Peter nameth it the saluation of your soules 1 Peter 1 the whych GOD graunt vs that hath promysed the same vnto hys faythfull To whome be all honoure and glorye world without ende AMEN A Sermon of good workes annexed vnto fayth IN the last sermoÌ„ was declared vnto you what the lyuely and true faith of a christian man is that it causeth not a man to be ydle but to bee occupyed in bringinge furth good workes as occasyon serueth No good worke caÌ„ be dooen without fayth Now by GODS grace shal be declared the second thing that before was noted of fayth that without it can no good woorke be done acceptable pleasaunte vnto GOD. For as a braunch cannot beare fruyte of it selfe sayth our sauiour Christ except it abide in the vine so cannot you except you abide in me Ihon. 15 I am the vyne you be the braunches he that abideth in me and I in him he bringeth furth much fruite for withoute me you caÌ„ do nothing Hebr. 11 And S. Paule proueth that Enoch had faith because he pleased GOD. For without faith sayth he it is not possible to please GOD. And agayn to the Roma he saith Rom. 14 whatsoeuer worke is done with out faith it is sinne Faith geueth life to the soule and they be asmuch dead to GOD that lacke faith as they be to the world whose bodies lacke soules Without faith al that worke seme neuer so gaye gloryous before man 1 〈…〉 Euen as that picture grauen or painted is but a deade representation of the thing it selfe and is wtout lyfe or any maner of mouing soo be the workes of al vnfaithfull persons before GOD. They dooe appeare to be liuelye workes and in dede they bee but â—ead not aâ—ailing to the euerlasting life They be but shadowes shewes of liuelye good thinges not good and liuely thinges in deede For true faith doth geue life to the works out of such faith come good workes that be very good workes in dede without no worke is good before GOD as saith In preâ—â—ii Psal 31 S. Augustine We must set no good workes before fayth nor think that before saith a man maye do any good worke for such workes although they seme vnto meÌ„ to be prayse worthy yet in dede they be but vaine not allowed before GOD. They be as the course of a horse that runneth out of the way which taketh great labor but to no purpose Let no man therfore sayth he rekon vpon his good workes before his faythe Wheras fayth was not good workes were not The intent sayth he maketh the good woorkes but faith must gyde and ordre thintente of manne Mat. 6. And CHRIST saith if thine eye be naught thy whole body is full of darkenes The eye doth sygnyfye the intent sayth S. Augustine wherwith a man dothe a thing So that he In presâ—ti Psal 31 which doth not his good workes with a godly intent a true fayth that worketh by loue the whole body beside that is to sai al the whole nuÌ„ber of his workes is darke there is no lyghte in them For good dedes be not measured by the factes themselues and so descerned from vices but by the endes and intentes for the which they be doen. If a Heathen man clothe the naked fede the hungrye doe suche other lyke woorkes yet because he bodeth them not in fayth for the honoure and loue of god they be but dead vaine and fruitles workes to him Faith is it that doth commend the word to GOD for as S. Augustine sayeth whether thou wilte or no that worke that commeth not of faith is naught where the faith of CHRIST is not the foundacion thee is no good worke what building soeuer we make Ther is one worke in the which be al good works that is faith which worketh by charitie yf thou haue it thou hast the ground of algood workes For the vertues of strength wisedome temperauÌ„ce iustice be al referred vnto this same faith Without this faith we haue not theÌ„ but only the names shadowes of them as S. Augustine sayeth Al the life of them that lacke the true fayth is synne and nothing is good without him that is the auctor of goodnes where he is not there is but feyned vertue although it be in the best works And S. Augustine declaring this vearse of the psalme the Turtie hath founde a nest wher she may kepe her yonge byrdes sayeth that Iewes heritiques and pagans do good woorkes they cloth the naked fede the pore doo other workes of mercy but because they be not done in the true faith therfore the birdes be lost But if they remaine in faith then faith is the nest and sauegard of theyr birdes that is to say sauegard of their good workes that the rewarde of them be not vtterlye loste And this matter which Deuocati Gentium li. 1. cap. 3 S. Augustine at large in many bookes disputeth Saynte Ambrose concludeth in fewe woordes saying he that by nature would wtstand vice either by natural wyll or reason he doth in vaine garnishe the time of this life and atteyneth not the very true vertues In sermoÌ„e de side lege et spiritu saÌ„cto for without the worshipping of the true GOD that which semeth to be vertue is vice And yet most plainly to thys purpose wryteth S. Iohn Chrisostome in thys wise You shall find many which haue not the true faith be not of the flocke of CHRIST yet as it appeareth they floryshe in good workes of mercy You shall find them ful of pietie compassion and geuen to iustice and yet for al that they haue no fruite of their workes because the cheife worke lacketh For when the Iewes asked of CHRIST Iohn 9 what they should do to worke good workes he answered this is the work of GOD to beleue in him whom he sente So that he called faythe the worke of GOD. And assoue as a maÌ„ hath fayth anone he shall floryshe in good workes for faith of it selfe is full of good workes and nothing is good withoute faith And for a symylitude he sayth that they which glitter and shine
in good workes without fayth in GOD be lyke dead men which haue goodly and precious tombes yet it auaileth them nothing Fayth may not be naked without good workes for then it is no true faith and when it is adioyned to workes yet it is aboue the workes For as meÌ„ that be verye men in dede first haue life and after be noryshed soo must our faith in CHRIST go before and after be norished with good workes And lyfe may be without norishment but norishment cannot be without lyfe A man must nedes be norished by good workes but first he must haue fayth he that doeth good dedes yet without faith he hath no lyfe I can shew a maÌ„ that by fayth without workes liued came to heauen but withoute faythe neuer man had lyfe The these that was hanged when CHRIST suffered dyd beleue only the most merciful GOD did iustifi him And because no man shal say againe that he lacked tyme to doe good workes for ells he wouldâ— haue doen them trueth it is and I wil not coâ—end therâ— in but this I wil surelye affirme that fayth only saued him If he had lyued and not regarded faith the workes thereof he should haue lost his saluation agayne But this is the effect that I saye that fayth by it selfe saued him but workes by them selues neuer iustifyed any man Here ye haue hard the mynd of S. Chrisostome wherby you maye perceyue that neyther fayth is without workes hauynge oportunitie thereto nor workes can auayle to euerlastyng lyfe without fayth The second part of the Sermon of good workes OF three thinges which were in the former sermoÌ„ specially noted of liuely faith two be declared vnto you the first was that faith is neuer idle without good works when occasion serueth The second that good workes acceptable to GOD caÌ„not be done without faith Nowe to go forth to the third part What workes they are that spriÌ„g of fayth that is what maner of workes they be which spring out of true faith and leade faithful men vnto euerlasting life Thys can not be knoweÌ„ so wel as by our sayuoure CHRIST him selfe who was asked of a certaine gret man the same question Mat. 19. What woorkes shall I dooe sayde a Prince to come to euerlastinge lyfe To whom Iesus aunswered Mat 19. If thou wilt come to the euerlastinge lyfe kepe the commaundementes But the Prynce not satisfyed here with asked farther whiche commaundementes The Scrybes and Pharise is had made 〈◊〉 many of theyr owne lawes and tradicions to bring men to heauen besides GODS commaundementes that this man was in doubt whether he should come to heauen by those â—â—wes traditions or by the lawes of God and therfore he asked Christ which commaundementes he meante Wherevnto Christ made him a plain answere Mat. 19 â—hersing the commaundementes of God saying Thou shalt not kyll thou shalt not commit adulterr thou shalt not steale thou shalt not beare false witnesse honor thy father and mother and loue thy neighbour as thy selfe The workes that lead to heuen be the works of gods coÌ„maundementes By which wordes Christ declared that the lawes of God be the very way that doth leade to euerlasting life not the traditions and lawes of men So that this is to be taken for a most true lesson taughte by Christes owne mouth that the workes of the moral comauÌ„dementes of God be the very true workes of fayth which lead to the blessed life to come Man froÌ„ his fyrste fallinge froÌ„ gods coÌ„maundements hath euer ben redye to do the like and to deuise works of his a 〈◊〉 phanâ—â—sy to please GOD withall But the blindnes malice of man euen from the beginninge hath euer been ready â—o fal from Gods coÌ„maundemeÌ„tes As Adam the fyrst man hauing but one commaundement that he should not eate of the fruit forbiddeÌ„ notwithstandinge gods commaundement he gaue credite vnto the woman seduced by the subtyle perswasion of the serpent and so folowed his owne wyll and left gods commaundement And euer since that time al that cain of him hath ben so blinded through original sinne that they haue been euer readye to fal froÌ„ GOD and his law to inuent a new way vnto saluation by woorkes of their own deuise so much that aâ—most al the worlde forsaking the true honor of the ouely eternal liuing GOD wandered about they â—â—wne phantasies worshipping some the Sâ—ne the â—oone the Sterres some Iupiter Iuno Diaâ—â— Sâ—â—◠〈◊〉 Apollo The deuises and I dolatry of the gentiles Neptumus Ceres Bacchus other deade men and women Some therwith not satisfied worshipped diuers kindes of be astâ—s birdes fishe foule serpentes euery couÌ„trey towne house in maner being deuided and setting vp Images of such thinges as they lyked and worshyppinge the same Suche was the rudenes of the people after they fell to theyr owne phantasies lefte the eternall lyuing God and his commaundementes that thei deuised innumerable Images gods In whiche error and blindnes they did remaine vntyl suche time as almightie God pitiyng the blindnes of man sent his true prophet Moses into the world to reproue rebuke this extreme madnesse and to teach the people to know the only liuing God and his true honor and worship But the corrupt inclination of maÌ„ was so muche geuen to folowe his owne phantasies and as you would say to fauour his owne byrde that he brought vp him selfe that al the admonitions exhortations benefites and threatninges of God coulde not kepe hym from such his inuentions For notwithstandinge all the benefites of God The deutses and I dolatry of the Israelites shewed vnto the people of Israell yet when Moses went vp into the mountayne to speake with almightye God he had taried there but a few daies when the people began to inuent new Gods And as it came in their heades they made a calfe of golde kneled downe and worshipped it Exod. 22 And after that thei folowed the Moabites and worshipped Beelphegor the Moabytes GOD. Reade the boke of Iudges the bokes of the kynges and the Prophetes and there shal you find how vnstedfast the people were how ful of inuentions and more ready to runne after theyr own phantasies theÌ„ Gods most holy coÌ„maundementes There shall you reade of Baal Moloch Chamos Mechom Baalpe or Astaroth Beel the Dragon Priapus the brasen serpent the twelue signes and many other vnto whose ymages the people with greate deuotion inuented Pilgrimages pretiously decking and ceÌ„sing them kneling doune and offering to them thinking that an high merite before god to be estemed aboue the preceptes and commaundementes of God And where at that tyme God commaunded no sacryfyce to be made but in Ierusalem onelye they did cleane contrary making alters and sacrifices euery where in hylles in woodes and in houses not regardynge Gods commaundementes but esteming theyr own phantasies and deuotion to be better then thei And the error hereof was
of God he taught in this wise vnto a doctour of the law that asked him which was the great chief commaundement in the law Lone thy Lord God saâ—ed Christ with al thy heart with all thy lyfe Mat. 11. and with all thy mynde And of the loue that we ought to haue amonge our selues eche to other he teacheth vs thus You haue hearde it taught in times past thou shalt loue thy frende and hate thy foe Math. 5. but I tel you loue your enemies speke wel of them that diffame you and speak euyl of you doe well to theim that hate you praye for them that vexe and persecute you that you maye be the childreÌ„ of youre father that is in heauen Math. 5 For he maketh hys â—imne to â—yse both vpon the euyll and good and sendeth rayne to iuste and vniuste For if you loue them that loue you what rewarde shall you haue Dooe not the Publiâ— anos lykewyse And yf you speake well onelye of them that be youre brethren and dere beloued freÌ„des what great matter is that Do not the Heathen the same also These be the very wordes of our Sauiour CHRIST himselfe touchinge the loue of our neyghbour And forasmuch as the Pharisies with theyr most pestilent tradicions false interpretations gloses had corrupted almost clerely stopped vp thys pure well of GODS lyuelye woorde teaching that this loue and charitie pertayned onely to a mans frendes and that it was suffycyent for a man to loue them which do loue him to hate his fooes therefore CHRIST opened thys well agayne pourged it and scoured it by geuing vnto his godly lawe of charitie a true clere interpretation which is this that we ought to loue euery man both frend and fooe adding therto what commoditie we shall haue thereby and what incommoditie by doyng the contrary What thing can we wyshe so good for vs as the eternal heaueÌ„ly father to rekenne take vs for his children And this shall we be sure of sayeth CHRIST if we loue euery manne withoute exception And yf we doe otherwyse sayeth he we be no better then the Phariseis Publicans Heathen and shall haue our rewarde with them that is to be shut out from the numbre of GODS chosen chyldren and froÌ„ his euerlasting inheritaunce in heauen Thus of true Charitie CHRIST taught that euery man is bound to loue GOD aboue all thynges and to loue euery man frend fooe And thus lykewyse he did vse himselfe exhortynge his aduersaryes rebukynge the faultes of hys aduersaryes and when he coulde not amende them yet he prayed for them Fyrst he loued GOD hys father aboue althynges so much that he soughte not his owne glorye and wyl but the glory and wyl of his father I seke not sayd he mine owne wil but the wil of him that sente me Nor he refused not to die Ihon. 5. to satisfie hys fathers wil saying Mat. 29 if it may bee let this cuppe of death go from me if not thy wyll be done and not myne He loued not onely his frendes but also his enemyes whiche in their hertes bare exceding great hatred against him and in their tounges spake aleuyll of hym and in theyr actes and dedes pursued him with all their myght and power euen vnto death Yet al this not withstandyng he withdre we not his sauoure from them but stil loued theÌ„ preached vnto them of loue rebuked theyr false doctryne theyr wycked lyuyng and did good vnto them pacientlye takynge whatsoeuer they spake or dyd a gaynste hym When they gaue hym euyl wordes he gasâ—e none euyll agayne when they dyd stryke hym he did not smyte agayne and when he suffered deth he dyd not slea them nor threaten them but prayed for them and dyd put all thynges to hys fathers wyl Esai 53. Actes 8 And as a shepe that is led vnto the shambles to be slayne and as a lambe that is shorne of his fleese maketh no noyse nor resistence euen so went he vnto his death without any repugnaunce or openyng of his mouth to saye any euyll Thus haue I sette forth vnto you what charytye is aswel by the doctrine as by the example of Christ hymselfe Wherby also euery man maye without error know himself what state and condicion he standeth in whether he be in charitie and so the child of the father in heauen or not For although almooste euery man perswadeth himselfe to be in charitie yet let him examine none other man but his own hart his life and conuersation he shall not be deceyued but truely decerne iudge whether he be in perfect charitie or not For he that foloweth not hys owne appetite wil but geueth himself earnestly to GOD. to do al his wil and commaundementes he maye be sure that he loueth GOD aboue al thinges els surely he loueth hym not whatsoeuer he pretende as Christ said if ye loue me Iohn 13 kepe my commaundemeÌ„ts For he that knoweth my commaundementes kepeth theÌ„ he it is said Christ that loueth me And again he saith he that loueth me wil kepe my worde my father will loue him and we will both come to hym and dwell with him And he that loueth me not wil not kepe my wordes And lykewyse he that beareth good hearte minde and vseth wel his tongue and dedes vnto euerie man frend and foe he may know therby that he hath charitie And then he is sure also that almighty GOD taketh him for his dere beloued sonne as S. Iohn saieth 1 Ioh 4 hereby manyfestly are knowen the chyldren of God from the chyldren of the deuyll for whosoeuer doth not loue hys brother belongeth not vnto GOD. ¶ The second part of the Sermon of Charytie YOu haue heard a playne a fruitfull setting forth of Charitie and how profitable and necessary a thing charitie is Howe charitie stretcheth it selfe both to GOD and man frend and foe and that by the doctryne and example of CHRIST And also who may certifye himselfe whether he be in perfect charitie or not nowe as coÌ„cernyng the same matter it foloweth The peruerse nature of man corrupte with synne and destitute of GODS word and grace thinketh it against al reason that a man should loue his enemie and hath manye perswasions Agaynste carnal meÌ„ that wyll not forgeue ther enemies which bring him to the contrarye Agaynst al which reasons we ought aswel to set the teachyng as the lyuynge of our Sauyoure Chryste who louyng vs when we were his enemyes dothe teach vs to loue our enemies He did paciently take for vs many reproches suffered beatyng and moste cruell death Therfore we be no membres of him yf we will not folowe hym Chryste sayth S. Peter suffered for vs leauyng an example that we shoulde folowe hym 1. Pet. 2. Furthermore we must consydre that to loue our frendes is no more but that which thieues adulterers homicides and al wicked persoÌ„s do
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
whoredome is the honest and harmelesse wife put away an harlot receiued in her stede in like sorte it happeneth many times in the wife towardes her housbande O abhominacion Christ our sauiour very god man comming to restore the lawe of his heauenly father vnto the right sence vnderstaÌ„ding and meaning Among other thinges refourmed the abuse of this law of god For where as the Iewes vsed of a longe sufferaunce Mat. xix by custome to put awaie their wiues at their pleasure for euery cause Christ correcting that euill custome did teach that if any maÌ„ put away his wife marieth an other for any cause except only for adultery whiche then was death by the lawe he was an adulterer forced also his wife so diuorced to commit adultery if the were ioined to any other man the maÌ„ also so ioyned with her to commit adultery In what case then are those adulterers which for the loue of an whore put awaye their true and lawfull wife againste all lawe righte reason and conscience â–ª O damnable is the state wherin they stand Swiste destruccion shal fall on them if they repeÌ„te not and amende not for GOD will not euer suffre holy wedlocke thus to be dishonoured hated and despised He will once punishe this fleshly and licentious maner of liuing and cause that his holy ordinaunce shal be had in reuerence and honoure For surely wedloke as the Apostle saieth is honorable emonge al menne â—â—chic iii and the bed vndefiled But whoremongers and fornicatours God will iudge that is to saye punish condemne But to what purpose is this labour taken to describe and set forthe the greatnes of the sinne of whoredom the incommodities that issue flow out of it seing that breath and tongue shal sooner faile any maÌ„ then he shal or may be hable to set it out accordinge to the abhominacion and hainousnes thereof Notwithstandinge this is spoken to the entent that al men shoulde flee whordome and liue in the feare of god God graunt that it may not be spoken in vaine The thirde part of the sermon against Adulterye IN the second parte of this sermon against adulteri that was last read you haue learned how earnestly the scripture warneth vs to auoide the sinne of adultery and to embrace clennes of life that through adultery we fall into al kindes of sinnes are made bonde slaues to the deuil Thorow cleannes of life we are made meÌ„bres of Christ And finally how farre adultery briÌ„geth a man from al goodnes driueth him headlong into al vices mischiefe misery Now wil I declare vnto you in ordre with what greuous punishmeÌ„tes god in times past plagued adultery how certaine worldly Princes also did punish it that ye may perceiue that whoredome and fornicacion be sinnes no lesse detestable in the sight of god and of all good menne then I haue hitherto vttered In the firste booke of Moses wee reâ—de that when mankinde beegan to be multiplied vpon the earth â—eâ—â— vi the menne and wâ—omenne gaue their mindes so greatelie to fleshely delight and filthy pleasure that 〈…〉 withoute all feare of god God seeiÌ„g this theâ—â—â—â—â—stly and abhominable liuinge and perâ—â—â—uinâ—e that they amended not but rather encreased dayly more and more in their sinnefull and vncleane maners repented that he euer hadde made manne and too shew how greatly be abhorced adultery whoredom fornicacion and all vncleanesse he made al the fouÌ„taines of the deepe earth to burste oute and the sluces of heauen to be opened so that the raine came doune vpon the earth by the space of fourtie daies and fourtie nightes and by this meanes destroied the whole worlde and all mankinde eight persons onely excepted that is to saye Noe the preacher of righteousnesse as Saincte Peter calleth him and his wife his three sonnes and their wiues O what a grieuous plague dyd God cast here vpon all liuinge creatures for the sinne of whordome For the whiche God toke vengeaunce not onely of man but also of beastes foules and all liuing creatures Manslaughter was committed beefore Geâ—e iiii yet was not the worlde destroied for that but for whoredome all the world few only except was ouer floweâ— with waters so perished An example worthy to be remembred that ye maye learne to feare god Wee reade againe that for the filthy sinne of vncleannesse Sodome and Gomor and the other cities nighe vnto them Gene. â—ix were destroied with fire and brimstone from heauen so that there was neither manne woman childe nor beaste nor yet anye thinge that grewe vpon the earthe there lefte vndestroied Whose hearte trembâ—eth not 〈◊〉 the heâ—ting of this history Who is so drouned in whordom and vncleanes that will not now for euer after leaue this abhominable liuing seing that god so grieuously punisheth vncleanesse to raine fire brymstone from heauen to destroie whole cities to kill manne woman and childe and all other liuinge creatures there abiding to coÌ„sume with fire all that euer grewe what can be more manifest tokens of gods wrath vengeaunce against vncleannes impuritie of lif Marke this historie good people and feare the vengeaunce of god Doe we not reade also that god did smite Pharao Gene. xiii his house with greate plagues because that he vngodly desired Sara the wife of Abraham Likewise reade we of Abimelech Kynge of Gerat althoughe he touched her not by carnall knowledge Gene. xx These plages punishementes did god cast vpon filthie and vncleane persons beefore the law was geuen the law of nature onely reigninge in the heartes of men to declare howe great loue he had to Matrimonie or wedlocke again how much he abhorred adultery fornicacion and all vncleannesse And when the lawe that for badde whoredom was geuen by Moses to the Iewes did not GOD commaunde Leut. xx that the breakers thereof shoulde be put to death The wordes of the lawe be these Whoso committed adulterye with any mans wife shall dye the death both the manne and the womanne beecause he hath broken wedlocke with his neighbours wife In the lawe also it was commaunded that a damosel and a man taken together in whoredome shoulde be both stoned to death In an other place wee also reade that God commaunded Moses to take al the heade rulers â—uâ— xx and Princes of the people and to hange them vpon gibbetes openlye that euery manne might see them because they either coÌ„mitted or did not punishe whoredome Againe did not god sende suche a plague amonge the people for fornicacion and vncleanesse that they dyed in one daye three and twentye thousande I passe ouer for lacke of tâ—ue manye other histories of the holye Bible whiche declare the grieuous vengeauncee and heauie dispâ—easure of GOD againste whoremongers and adulterers Certes this extreme punishement appointed of god shiweth euidentelye howe greatly god hateth whoredoÌ„ And let vs not double but that god