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
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
and oppresse with pouertie syckenesse or some other aduersitie yet they doo feare death partelyâ— because the fleshe abhorreth naturally his owne sorowfull dissolution whiche death doth threaten vnto them and partelye by reason of such â—â—â—sses and payneful diseases whiche be moste stronge panges and agonies in the flesh and vse commonly to come to sycke men before death or at the leaste accompany death whensoeuer it commeth Although these two causes seme great weighty to a worldly man wherupon he is moued to fear death yet there is another cause much greater then ani of these afore rehersed for which in dede he hath iust cause to feare death and that is the state condition wherunto at the laste ende death bringeth al them that haue theyr heartes fixed vpoÌ„ this world without repentance and amendment This state condition is called the second death whiche vnto al such shall insue after this bodely death And this is that death which in dede ought to be dred feared for it is an euerlasting losse without remedy of the grate and fauour of GOD and of euerlastynge ioye pleasure and felicitie And it is not only the losse for euer of all these eternall pleasures but also it is the condemnation both of body and soule without eyther appellation or hope of redemption vnto euerlastynge paynes in hell Vnto this state death sente the vnmerciful and vngodly ryche man that Luke speaketh of in his gospel Luk 16 who liuinge in al wealthe and pleasure in this worlde and cheryshing himself daylye with dayntye fare and gorgeous apparell despysed poore Lazarus that laye pitifullye at his gate myserably plagued and full of soores and also greuously pyned with hunger Both these two were arrested of death whyche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome a place of rest pleasure and consolation But the vnmerciful riche man descended doune into hel beinge in tormentes he cried for comforte complaininge of the intollerable payne that he suffered in the flame of fyre but it was to late So vnto this place bodely death sendeth all them that in this worlde haue theyr ioye felycitie al theÌ„ that in this worlde be vnfaythfull vnto GOD and vncharitable vnto their neighbours so dyinge without repentaunce and hope of GODS mercye Wherefore it is no meruayle that the worldly man feareth death for he hath much more cause so to do then he hym selfe doeth consydre The first Thus we se thre causes why worldly men feare â—eathe One beecause they shall lose thereby theyr worldely honoures riches possessions and all theyr heartes desyres Another Seconde because of the paynefull diseases and bitter pangues which commonly men suffre eyther before or at the time of death but the chiefe cause aboue al other Thyrde is the dreade of the myserable state of eternal damnation both of body and soule which they feare shal folow after theyr departing out of the worldly pleasures of this present lyfe For these causes be al mortal men which be geuen to the loue of this world both in feare state of death through sin as the holy Apostle saith so long as they liue here in this worlde Heâ—â—◠〈◊〉 But euerlastynge thankes bee to almyghtye God for euer there is neuer one of al these causes no nor yet they altogether that can make a true Christian man altayde to dye which is the very membre of CHRIST 1 Co◠〈◊〉 the 〈◊〉 of the holy gost the son of God the very inherit ours of the euerlasting kingdom of heauen but playâ—â—â— contrary be conceiueth great and many causes vndoubtedlye grounded vpon the infallible and euerlastynge trueth of the worde of GOD whiche moue him not only to put away the feare of bodely death but also for the manyfolde benefyttes and synguler commodities which ensue vnto euerye faythful person by reason of the same to wyshe desyre and long heartely for it For death shall be to hym no death at al but a very deliueraunce from death froÌ„ al paines cares and sorowes myseries and wretchednesse of this worlde and the very entry into reste and a begynnyng of euerlasting ioye a tastyng of heauenlye pleasures so greate that neither toungue is able to expresse neither eye to see nor eare to heare them no nor for any earthly mans hearte to conceiue theim So exceding greate benefites they be whiche God oure heauenly father by his mere mercy and for the loue of his sonne IESVS CHRIST hath layed vp in store and prepared for them that humbly submytte them selues to Gods wil and euer more vnfaynedly loue hym from the botome of theyr heartes And we ought to beleue that death being slayne by CHRIST cannot kepe any manne that stedfastlye trusteth in CHRISTE vnder his perpetual tiranny subiectioÌ„ but that he shall ryse from death agayne vnto glory at the laste daye appoynted by almighty God lyke as CHRISTE our head dyd ryse agayne accordynge to Gods appointement the thyrde daye For saynete Augustine sayth The head goyng before the membres trust to folowe and come after And S. Pauls sayeth if Christe be rysen from the deade wee shall ryse also from the same And to comfort all Christen persones herein holy Scripture calleth this bodely death a slepe wherin mans senses be as it were taken from hym for a season yet when he awaketh he is more freshe then he was when he went to bed So although wee haue our soules seperated frome our bodyes for a season yet at the generall resurrection we shal be more freshe beautifull and perfecte then we be now For now we be mortal theÌ„ we shal be immortall now infecte with diuerse infirmities then clearely voide of all mortall infyrmities nowe we be subiecte to al carnall desyres then we shal be all spirituall desyring nothing but Gods glory and thinges eternal Thus is this bodely death a doore or entring vnto life therefore not so muche dreadful if it be rightly considered as it is comfortable not a mischief but a remedy of al mischief no enemy but a frend not a cruel tyraunte but a gentle guide leadinge vs not to mortalitie but to immortalytye not to sorowe and payne but to ioye and pleasure and that to endure for euer if it be thankfully taken and accepted as gods messenger pacientlye borne of vs for Christes loue that suffered moste payneful death for oure loue to redeme vs from death eternall Accordynge herunto Sayncte Paule sayeth oure lyfe is hid with Christe in God Rom â— but when oure lyfe shall appeare then shal we also appere with him in glory Why then shal we feare to die considering the manifold and comfortable promises of the gospel of holye scriptures Iohn 6 God the father hath geuen vs euerlasting lyfe sayth S. Iohn and this lyfe is in his sonne he that hath the sonne hath lyfe and he that hath not the son hath not life And tâ—â— I wrâ—â—â— sayeth S. Iohn
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
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
in somuch that Iewes Turkes Infideles all brute beastes doe loue them that be theyr frendes of whome they haue their liuing or any other benesites But to loue enemies is the proper condicion onely of them that be the children of GOD the disciples and folowers of Christ Notwithstandyng mans frowarde and corrupt nature weigheth ouer depely many tymes the offence and displeasure doen vnto him by enemyes and thinketh it a burden intollerable to be bounde to loue them that hate him But the burden shoulde be easy enough if on the other side euery man would consider what displeasure he hath doen to hys enemye againe what pleasure he hath receiued of his enemie And if we find no equal or euen recompense neither in receiuing pleasures of our enemye nor in requytting displeasures vnto him again then let vs pondre the displesures which we haue doen against almyghty GOD how often and howe greuously we haue offended him Wherof if we will haue of GOD forgeuenes there is none other remedye but to forgeue the offences doen vnto vs which be very small in comparyson of our offences doen agaynst GOD. And it we consydre that he whiche hath offended vs deserueth not to be forgeuen of vs let vs consyder agayne that we much lesse deserue to be forgeuē of GOD. And although our enemy deserue not to be forgeuen for his owne sake yet we ought to forgeue him for GOD'S loue considering howe great many benefytes we haue receiued of him without out desertes that Christ hath deserued of vs that for his sake we shoulde forgeue thē theyr trespasses cōmitted agaynst vs. A Questyon But here may rise a necessary question to be dissolued if charitie requyre to think speke do wel vnto euery man both good euil how ran magistrates execute iustice vpō malefactors or euil doers with charitie Howe can they cast euil 〈◊〉 in prison take away theyr goodes and sometime their lifes according to lawes if charitie wil not suffer thē so to do An Answere Herevnto is a playne a breif answere that plagues and punishmētes be not euil of themselues if they be wel taken of the harmelesse And to an euyll man they are both good necessary may be executed according to charitie Charitie hath two offyces with charitie shuld be executed For declaratiō wherof you shal vnderstand that charitie hath .ii. offices th one contrary to the other yet both necessary to be vsed vpon men of contrary sort disposition The one office of charitie is to cherishe good harmelesse men not to oppresse them with false accusatiōs but to encourage thē with rewards to do wel to continue in wel doing defēding them with the sweord frō their aduersaries And the office of Bishopes pastores is to prayse good mē for wel doing that they may continue therin and to rebuke and correct by the worde of GOD the offences and crimes of all euill dysposed personnes For the other office of charitie is to rebuke correcte and punyshe vice withoute regarde of personnes and this to be vsed agaynst them onely that be euyl men and malefactors or euyl doers And that it is aswell the office of charitie to rebuke punysh and correcte them that be euil as it is to cherish reward thē that be good harmlesse S. Paule declareth writing to the Ro. saying Rom. 13 that the high powers are ordayned of GOD not to be dreadful to them that do wel but vnto malefactours to draw the sword to take vēgeaunce of him that committeth the synne And S. Paule biddeth Timothie stoutelye and earnestlye to rebuke synne 1 Tim 1 by the woorde of God So that both offyces should be dilygently executed to fight againste the kingdome of the deuil the preacher with the worde 〈◊〉 the gouernour with the sweord Els they loue neither GOD nor them whom they gouerne yf for lacke of correction they wilfully suffer GOD to be offēded thē whom they gouerne to perishe For as euery louing father correcteth his naturall sonne when he doth amysse or els he loueth hym not so all gouernours of realmes countryes townes and houses should louingly correct them which be offendours vnder their gouernaunce cherish them which liue innocently if they haue any respect either vnto god and theyr office or loue vnto thē of whom they haue gouernaunce And such rebukes and punishmentes of them that offend must be doen in due tyme leste by delay the offendours fal hedlonges into all maner of mischeife and not onely be euil thē selues but also do hurt vnto many mē drawing other by their euill example to sinne outrage after thē As one thefe may both robbe many men and also make mani theues and one sedicious persō may alure many noy a whole towne or countrye And such euyl persones that be so great offendors of God and the common weale charitie requyreth to be cut of from the body of the common weale lest they corrupt other good honest persons lyke as a good surgion cutteth awai a rotten and festred membre for loue he hath to the whole body lest it infect other mēbres adioyning to it Thus it is declared vnto you what true charytie or christian loue is so playnlye that no man nede to be deceiued Whiche loue whosoeuer kepeth not only towardes God whō he is bound to loue aboue althinges but also towardes hys neighbor aswell frende as fo◠it shal surely kepe him from all offence of GOD and iust offence of man Therfore beare well away this one short lesson that by true christiā charitie GOD ought to be loued aboue all thinges all men ought to be loued good and euil frend and foe and to al suche we oughte as we maye to do good those that be good of loue to encourage and cherish because they be good and those that be euyll of loue to procure seke their correctiō and due punishmēt that they may therby either be brought to goodnes or at the leaste that GOD and the common wealth may be the lesse hurt and offended And yf we thus direct our lyfe by christyan loue and Charytye then Christ doth promise and assure vs that he loueth vs that we be the children of oure heauenlye father reconciled to hys fauoure verye membres of Christ and that after this shorte tyme of this present and mortal lyfe we shall haue with hym euerlastynge lyfe in hys euerlastyng kyngdome of heauen Therefore to hym with the father and the holy Gost be all honoure and glorye now and euer AMEN Agaynst swearynge and Periurye ALmighty God to the intent his most holy name should be had in honour euermore be magnified of the people commaundeth that no manne should take his name vainely in hys mouth threateninge punishmente vnto hym that vnreuerentlye abuseth it by swearynge forswearyng and blasphemye To the intent therefore that this commaundement maye be the better knowen and kept it
shal be declared vnto you both how it is lawefull for Christian people to sweare and also what peril and daunger it is vainelye to sweare Howe in what causes it is lauful to swere or to be forsworne Fyrste when iudges requyre othes of the people for declaration or openynge of the truth or for execution of iustice this maâ—er of sweringe is lawfull Also wheÌ„ men make faithful promises with callynge to witnes of the name of GOD to kepe couenauntes honest promyses statutes lawes good customes as christian princes do in theyr conclusyons of peace for conseruation of common wealthes priuate persoÌ„s promise their fidelitie in Matrimonye or one to another in honestie and true frendeshyp and al men when they do sweare to kepe common lawes or â—ocall statutes and good customes for due ordre to be had and continued emonge men when subiectes do sweare to be true and faythfull to theyr kyng and soueraygne Lord and wheÌ„ iudges Magystrates and offyces sweare truely to execute theyr offyces and when a manne woulde affyrme the truth to the settynge foorthe of Goddes glory for the saluatyon of the people in open â—â—â—ching of the gospel or in geuinge of good counsayle priuatelye for theyr soules health Al these maner of swearinges for causes necessary and honest be lawful But when men do sweare of custome in reasonyng bying felling or other dayly communicatioÌ„ as manye be common and greate swearers suche kynd of swearing is vngodly vnlawfull and forbidden by the commaundement of God For such swering is nothyng els but takyng of Gods holy name in vayne And here is to be noted that laweful sweryng is not forbidden but commaunded of almighty God For we haue examples of Chryste and godly men in holy scripture that did swere themselues and required othes of other lykewyse Deut 9 And Gods commaundement is Thou shalte dread thy Lorde God Psal lxii and shalt sweare by hys name And almightye GOD by hys Prophete Dauyd saith al men shal be praysed that sweare by hym Thus did our Sauiour Christ sweare dyuerse times Iohn 3 2 Cor 1 Gc 24 saying verely verely And S. Paule swereth thus I call God to wytnes And Abraham waxing olde required an othe of his seruaunte that he shoulde procure a wife for hys sonne Isaac whyche should come of his owne kyâ—â—red and the seruaunte did sweare that he would perfourme his maysters wil. Gen 22 Abraham also being required dyd swere vnto Abimelech the kyng of Geraris that he should not hurte him nor his posteritie And soo lykewyse dyd Abimelech sweare vnto Abraham And Dauid did sweare to be and continue a faythfull frende to Ionathas and Ionathas did sweare to become a faithful frend vnto Dauyd Also GOD once commaunded that yf a thynge were laied to pledge to any man or left with him to kepe if the same thing were stolne or lost that the keper therof should be sworne before Iudges that he did not conuey it away nor vsed any deceite in causing the same to be conueyed away Hebre 6 by his consente or knowledge And S. Paule saith that in al matters of controuersye betwene two persons wheras one saith yea and the otheruaye so as no due profe can be had of the truth the end of euery suche controuersye muste bee an othe mynystred by a Iudge And moreouer GOD by the prophete Ieremy saith thou shalt sweare the lord liueth in trueth in iudgemente in righteousnes So that whosoeuer sweareth when he is required of a iudge let him be sure in hys conscience that his othe haue these three condycyons and he shall neuer nede to be afrayde of periurye Fyrst he that sweareth must sweare truelye What coÌ„ditions 〈◊〉 lawefulloth ought to haue The first The second that is he must setting a part al fauoure affectyon to the parties haue the truth onely before hys eyes and for loue therof say and speake that whych he knoweth to be truth and no further The seconde is he that taketh an othe must doe it with iudgemente not rashely and vnaduisedlye but soberlye consideringe what an othe is The thirde is The .iii. he that sweareth muste sweare in ryghteousnes that is for the very zeale and loue which he beareth to the defence of innocency to the maintenaunce of the trueth and to the righteousnes of the matter or cause all profyt disprofite all loue and fauour vnto the persone for frendeshippe or kynred layd a parte Thus an othe if it haue with it these three condicions is a parte of GODS glorye whiche we are bounde by hys commaundement Why we â—e willed in scripture to sweare by the name of GOD to geue vnto him For he willeth that we shall sweare onely by his name not that he hath pleasure in our othes but lyke as he commaunded the Iewes to offer sacrifices vnto him not for anye delight that he had in them but to kepe the Iewes from committyng of Idolatry so he commaunding vs to sweare by hys holy name doeth not teache vs that he delyghteth in swearyng but he thereby forbiddeth al men to geue hys glory to any creature in heaueÌ„ Esa 42 Psal 15 yearth or water Hetherto you se that othes lawfull are commaunded of GOD vsed of Patryarches and Prophetes of CHRIST himselfe and of his Apostle Paule Therefore christian people muste thinke laweful othes both godly and necessary For by lawfull promises and couenauntes confyrmed by othes CoÌ„moâ—â—â—s had by lawfull othes made obserued Princes and their countreies are confyrmed in common tranquilitie and peace By holye promyses with calling the name of GOD to wytnesse we be made lyuely members of CHRIST when we professe his relygyon receiuyng the sacrament of baptisme By lyke holy promise the sacrament of matrimonye knitteth man wife in perpetuall loue that they desyre not to be separated for anye dyspleasure or aduersitie that shal after happen By laweful othes which kynges Prynces Iudges and Magistrates doe sweare common lawes are kept inuiolate Iustice is indifferentlye mynystred harmelesse persons fatherlesse chyldren wyddowes and poore men are defended from murtherers oppressors and theues that they suffer no wroÌ„g nor take any harme By lawful othes mutual societie amitie and good ordre is kept continuallye in all commonalties as boroughes cities townes villages And by laweful othes malefactors ar searched out wronge doers are punished and they which sustein wrong are restored to their ryghte Therefore laweful swearyng cannot be euil whiche bryngeth vnto vs so many godly good and necessarye commodities Wherfore Vayne swerige is forbidden when CHRIST so earnestly forbad swearyng it maye not so bee vnderstanded as though he did forbid al maner of othes but he forbyddeth al wayne sweryng and for swerynge bothe by GOD and by his creatures as the common vse of sweryng in bying sellynge and in oure daylye communication to the intente euerye christian mannes word shoulde be aswell regarded in suche matters as if he
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
at this presente abhorreth all maner of vncleannesse no lesse then he did in the olde lawe and will vndoubtedly punishe it both in this world and in the worlde to come â—â—ful v. For he is a God that can abide none wickednesse therefore oughte it to bee eschewed of all that tendre the glory of God and the saluacion of their owne soules Saincte Paule saieth i Cor. x. al these thinges are wriâ—ten for oure example and to teache vs the feare of god and the obedience to his holy lawe For if god spared not the naturall branches neither will he spare vs that be but graftes if wee commit like offence If god destroied many thousandes of peopâ—â— many cities yea the whole world for whoredom let vs not flatter our selues and thinke we shall escape fre and without punishement For he hathe promised in his holy lawe to sende most grieuous plagues vpon them that transgresse or breake his holy commaundementes Thus haue we hearde howe God â—unisheth the sinne of adultery let vs nowe heare â—ertaine lâ—â—es whiche the ciuil Magistrates deuised in diuerse couÌ„treyes for the punishment therof that we may learne how vnclennes hath euer bene detested in all well ordred cities and commen wealthes and emonge all honeste persons The lawe emong the Lepreians was this that wheÌ„ any were taken in adultery Lawes deâ—â—sed for â—unishment â—f whordoÌ„ they were bound and caried thre daies through the citie and afterwarde as longe as they liued were they despised and with shame and confusion coumpted as persones voide of all honestye Emonge the Locrensians the adulteres haue bothe their eyes thruste oute The Romanes in times paste punished whoredome sometime by fire sometime by sweorde If a manne emonge the Egipcians hadde been taken in adulterie the lawe was that he shoulde openly in the presence of al the people be scourged naked with whippes vnto the numbre of a thousande stripes The woman that was taken with him had hert nose cutt of whereby she was knowen euer after to bee an whore and therfore to be abhorred of all men Emong the Arabians they that wer taken in adultery hadde their heades striken from their bodies The AtheniaÌ„s punished whoredome by death in like maner So likewise did the Barbarous Tartarians Emonge the Turkes euen at this day they that be taken in adultery both man and womaÌ„ are stoned streightwaies to death without mercy Thus see we what godlye actes wer deuised in times past of the high powers for the putting away of whoredome for the maintaining of holi matrimony or wedlock pure coÌ„uersacion And the auctors of these actes were no Christians but heathen yet were they so enflamed wyth the loue of honestye and purenes of life that for the maintenaunce and conseruacioÌ„ or keping vp of that they made godly statutes suffering nether fornicacion nor adultery to reigne in their realmes vnpunished Christ said to the people the Niniuites shal rise at the iudgement Luke xi with thys nacion meaning the vnfaithful Iewes shal condemne theÌ„ For they repeÌ„ted at the preachyng of Ionas but behold saith he a greater than Ionas is here meaning himself and yet they repent not Shal not thinke you likewise the Locrensians Arabians Athenians with suche other rise vp at the iudgemente and condemne vs forasmuch as they seaced from whoredom at the coÌ„maundement of man and we haue the lawe and manifest preceptes and commaundementes of god and yet forsake we not our filthy conuersacion Truelye truely it shal be easier at the day of iudgement to these heathen theÌ„ to vs except we repent and amend For although death of body semeth to vs a grieuous punishment in this world for whoredome yet is that payne nothing in coÌ„parisoÌ„ of the grieuous tormeÌ„tes which adulters fornicatours and al vncleane persones shall suffer after thys lyfe For al suche shal be excluded and shut out of the kingdome of heauen as Saincte Paule sayeth be not deceiued 1. Cor. vi Golâ— v. Ephe. v. for neyther whoremoÌ„gers nor worshippers of Images nor adulterers nor softlynges nor sodomites nor threues nor couetousse persons nor dronkardes nor cursed speakers nor pyllers shall inherite the kingdome of God And S. Iohn in his reuelacion sayeth Epo xxi that whoremongers shall haue their parte with murderers sorcerers enchaunters liars idolaters suche other in the lake whiche burneth with fier brymstone which is the seconde death The punishmente of the bodye althoughe it be death hath an ende but the punishment of the soule which S. Iohn calleth the seconde death is euerlasting there shal be fier brimstone Mat xui Luke .iii. there shal be weping gnashing of teeth the worme that shal there gnaw the conscience of the damned shall neuer dye O whose heart distylleth not euen droppes of bloud to heare and consider these thynges If we tremble and shake at the hearing and naming of these paynes oh what shal thei doe that shall fele them that shall suffre them yea euer shall suffer worldes withoute ende God haue mercy vpoÌ„ vs. Who is now so drowned in sinne and paste all Godlynesse that he wyl set more by a filthy and stynkyng pleasure whych soone passeth away then by the losse of euerlastyng glorye Agayne who wyll so geue hymselfe to the lustes of the fleshe that he feareth nothyng at al the paynes of hell fier But let vs heare how we may eschewe the sinne of whordome and adulcery that we maye walke in the feare of god and be free from those most grieuous and in tollerable tormentes whyche abide al vncleane persons To auoyde fornicacion adulterye and all vnclennes let vs prouide Remecies whereby to auoyde fornicacion adulterye that aboue all thynges we maye kepe our heartes pure and cleane from al euil thoughtes and carnal lustes For if that be once infected and corrupte we fall headlong into al kynde of vngodlynesse Thys shall we easelye doe if when we fele inwardlye that Sathan oure olde enemye tempteth vs vnto whoredome we by no meanes coÌ„sente to hys craftye suggestions but valyauntly resyste and withstande hym by stronge faythe in the worde of God aleadgynge a gaynste hym alwayes in oure hearte thys commaundement of god Scriptum est non mae chaberis It is written thou shalt not commit whoredome It shal be good also for vs euer to lyue in the feare of god and to sette before oure eyes the grieuous threatnynges of god agaynste all vngodly synners and to consyder in our mynde how filthy beastely and shorte that pleasure is whereunto Sathan moueth vs. And againe howe the payne appoynted for that synne is intollerable and euerlastyng Moreouer to vse a temperaunce and sobrietie in eatynge and drynkyng to eschewe vncleane communicacion to a noyde all filthy company to flee idlenes to delighte in readyng holy scripture to watch in godly praiers and vertuouse meditacions and at al tymes to exercyse some godly trauayles shall helpe greatlye vnto the esche wing of