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
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
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
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
¶ 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
from sinne and death euerlassyng BEcause all men be sinners and offendours agaynst God breakers of his lawe and commaundementes therfore can no manne by his owne actes workes and dedes seme they neuer so good be iustified and made righteous before God but euery man of necessitie is constrayned to seke for an other righteousnesse or iustification to be receiued at Gods owne handes that is to saye the forgeuenes of his sinnes and trespasses in such thynges as he hath offended And this iustification or righteousnes which â—â—so receiue by Gods mercy Christes mâ—â—ides embrased by fayth is taken accepted and allowed of God for our perfecte and full iustification For the more full vnderstanding hereof it is our partes and duetie 〈…〉 â—â—mber the greate mercye of God howe thaâ— alâ— the worlde beynge wrapped in sinne by breakyng of the lawe God sent his onely sonne our sauiour Christ into this worlde to fufyll the lawe for vs and by shedynge of his moste precious bloudde to make a sacrifice and satisfaction or as it may be called amendes to his father foâ— our sinnes to assuage his wrath indignation conceyued agaynst vs for the same In so much that infantes beyng baptised and dying in theyr infansye The efficatie of Chrystes â—â—ssion oblation are by this sacrifice washed from theyr synnes brought to Gods fauour and made his children and inheritours of his kyngedome of heauen And they which in act or dede do sinne after theyr baptisme when they tourne agayne to God vnsaignedly they are likewise wasshed by this sacrifice from theyr sinnes in suche sort that there remaineth not anye spot of sinne that shal be imputed to theyr damnation This is that iustification or righteousnes which S. Pain speaketh of when he saith no man is iustified by the workes of the lawe but freely by faith in Iesus Christ And agayne he saith Gale ii we beleue in Iesu Christ that we be iustified freely by the faith of Christ and not by the workes of the lawe because that no man shall be iustified by the workes of the lawe And although this iustification be free vnto vs yet it commeth not so freelye vnto vs that there is no raunsome payde therefore at all Obiection But here may manâ— reason be astounied reasonyng after this fashion If a raunsome be payde for our reâ—emption then is it not geuen vs freely For a prisoner that payeth his raunsome is not let goe freely for if he go â—rely then he goeth without rauÌ„some â–ª for what is it els to go freely then to be set at libertie without payment of raunsome An 〈◊〉 â—â—siderâ— This reason is satisfied vt the great wisdome of God in this mistery of our redemption who hath so tempered his iustice mercy together that he woulde neither by his suffice condemne vs vnto the euerlasting captiuitie of the deuyll his person of hell remedilesse for euer without mercy nor by his mercie delyueâ—â—s clearely without â—â—â—ice or paymeÌ„t of a iust â—aunsome but with his endlesse mercy he ioyned his moste vpright and 〈…〉 great mercy he shewed â—nto vs in 〈…〉 from out former captiuitie 〈…〉 any raunsome to be payde or amendes to be made vpon our partes which thyng by vs had ben impossible to be doen. And where as it lay not in vs. that to do he proinded a raunsome for vs that was the most precious body bloud of his owne most deare best beloued sonne Iesu Christe who besides this raunsome fulfylled the lawe for vs perfectly And so the iustice of God and his mercy dyd embrace together fulfilled the mistery of our redeÌ„ption And of this iustice mercy of God knit together speaketh saint Paule in the .iii. Chapt. to the Romains Rom. iii. al haue offended haue nede of the glory of god but are iustified frely by his grace by redeÌ„ption which is in Iesu Christ whoÌ„ God hath set forth to vs for a reconciler peace maket thorough faith in his bloud to shewe his righteousnesse Rome i. And in the .x. Chapt. Christ is the ende of the lawe vnto righteousnes to euery man that beleueth Rom. viii And in the .viii. Chapt. that which was impossible by the lawe in asmuch as it was weake by the fleshe God sending his owne sonne in the strailitude of sinfull fleshe by sinne damned sinne in the fleshe that the righteousnes of the lawe might be fulfylled in vs which walk not after the fleshe but after the spirite The thinges muste go together in our iustification In these foresaid places the Apostle toucheth speciallye three thinges whiche must go together in our iustification Vpon gods part his great mercy grace vpon Christes part iustice that is the satisfaction of Gods iustice or the price of our redeÌ„ption by the offering of his body 〈◊〉 sheddyng of his bloud with fulfyllyng of the law perfectly throughty vâ—â—â— our part true â—â—â—ely â—â—ith in the merâ—tes of Iâ—â—u Christ which yet is thoâ— ours but by gods working in vs. So that in our iustification is not onely gods mercy grace but also his iustice whiche the Apostle calleth the iustice of God it consisteth in paying our raunsome fulfyllyng of the lawe and so the grace of God doth not shut out the iustice of god in our iustificatioÌ„ but onely shutteth out the iustice of maÌ„ that is to say the iustice of our workes as to be merites of deseruing our iustification And therfore saint Paule declareth here nothing vpon the behalfe of man concerning his iustification but only a true liuely faith which neuerthelesse is the gyft of god not mans onely worke without god How it is to be vnderstand that faith iustyfyeth without workes And yet the faith doth not shut out repentaunce hope loue dread the feare of god to be ioyned with faith in euery man that is iustified but it shutteth them out froÌ„ the office of iustifying So that although they be al preseÌ„t together in him that is lustifyed yet they iustifie not altogether Nor the faith also doth not shut out the iustice of our good workes necessarily to be done afterward of duetie towardes god for we are most bounden to serue god in doyng good dedes coÌ„maunded by him in his holy scripture al the dayes of our lyfe But it excludeth theÌ„ so that we may not do theÌ„ to this entent to be made good by doing of theÌ„ For all the good workes that wee can do be vnperfect therfore not able to diâ—â—◠〈◊〉 our iustification but our iustification doth come frely by the mere mercy of god of so great and â—â—ee merci that wheras al the world was not aâ—â—e of be it selues to pay any part to wardes theyr 〈…〉 iâ— pleased our heueÌ„ly father of his infinâ—◠〈…〉 out any our desert or deseruynge to prepaâ—e so 〈◊〉 the moste precious is welles of Christes body and bloud wherby our raunsome might be fully paid the
oportunitie occasioÌ„ euen so the soule that hath a liuely faith in it wil be doing alway some good woorke which shal declare that it is liuing and wil not be vnoccupied Therfore when men heare in the scriptures so high commendacions of faith that it maketh vs to please god to liue with god to vs the children of god if then they phantasy that they be set at liberty froÌ„ doyng al good woorkes and may liue as they lust they trifle with god and deceiue themselues And it is a manifest token that they be farre from hauing the true and liuely faith also farre froÌ„ knowledge what true faith meaneth For the very sure and liuely christian faith is not onely to beleue al thynges of God whiche are conteyned in holye scripture but also is an earnest trust and confidence in God that he dothe regard vs and that he is carefull ouer vs as the father is ouer the childe whome he dothe loue and that he will be merciful vnto vs for his only sonnes saâ—e and that we haue our sauiour Christ oure perpetuall aduocat priest in whose only merites oblation sufferynge we do trust that our offences be contâ—nually washed and purged whensoeuer we repentyng truely do teturne to him with our whole herte stedfastlye determinynge with oure selfes through his grace to obey serue him in hepinge his commaundementes and neuer to turne backe againe to synne Suche is the true faith that the scripture doeth so muche commende the whiche when it seeth and considereth what god hath done for vs is also moued through continuall assistence of the spirit of god to serue and please him to kepe his fauoure to feare his displeasure to continue his obedient children she winge thankefulnes again by obseruing or keping his coÌ„maundemeÌ„tes and that freely for true loue chieflye and not for dreade of punishemeÌ„t or loue of temporal reward coÌ„sidering how clerely without our deseruinges we haue receiued his mercy and pardon frely This true faith wyll she we furth it self Abâ—â—â—â— ii and can not long be idle For as it is written The iuste maÌ„ doth liue by his fayth He neyther slepeth nor is idle when he shoulde wake and be well occupied And god by his Prophete Ieremy saith that he is a happy and blessed man Iere. xvii whiche hath faith and confidence in God For he is lyke a tree set by the waterside that spredeth his rootes abrode toward the moysture and feareth not heate when it commeth his leafe will be grene and wil not cease to bring furth his fruite Euen so faithful men puttynge awaye all feare of aduersitie wyll shewe furth the fruite of their good woorkes as occasion is offered to dooe them ¶ The seconde 〈…〉 of Fayth YE haue hearde in the fyrst part of this sermoÌ„ that there be two kindes of faithe a dead and an vnfruitful faith and a faith liuely that worketh by charitie The first to be vnprofitable the second necessary for the obtayning of oure saluacion the whiche fayth hath charitie alwayes ioyned vnto it and is fruitefull bringyng forth all good workes Nowe as concerninge the same matter you shall heare what foloweth The wise man sayeth he that beleueth in God wil hearken vnto his coÌ„maundementes For if we do not shewe our selues faithfull in our conuersation Eccle. xxxiâ— the faith whiche we pretende to haue is but a fained faith because the true Christian faith is manifestly shewed by good liuing Libro de fiâ—â—et operibuâ— Cap. ii and not by wordes onely as sainct Augustine saith good liuing cannot be separated from true faith which worketh by loue And Sainct Chrisostome sayth Sermo delege et fide faith of it selfe is ful of good workes as sone as a man doth beleue he shal be garnished with them Howe plentyful this faith is of good workes and how it maketh the woorke of one man more acceptable to god then of another S. Paule teacheth at large in the .xi. chap. to the Hebr. Hebre. xi Gene. iiii Gene. vi Eccle. xliiii Gene. xi saying that faith made the oblacion of Abel better then the oblacion of Cain This made Noe to builde the arcke This made Abraham to forsake his countrey and al his frendes and to go into a far countrey there to dwel among straungers So did also Isaac and Iacob depending or hanging only of the helpe and trust that they had in God And wheÌ„ they came to the countrey which god promised theÌ„ they would builde no cities townes nor houses but liued like straungers in Tentes that might euery daye be remoued Their trust was so much in god that they set but litle by any worldly thing for that god had prepared for theÌ„ better dwelling places in heauen of his own foundacioÌ„ building â—ene xii â—ccle xiiii This faith made Abraham ready at gods commaundemente to offre his owne sonne heire Isaac whome he loued so wel and by whom he was promised to haue innumerable issue emong the which one shoulde be borne in whome all nacions should be blessed trusting so much in god that though he were slaine yet that god was able by his omnipotent power to raise him froÌ„ death and perfourme his promise He mistrusted not the promise of god although vnto his reason Exod. ii euery thing semed coÌ„trary He beleued verely that god would not forsake him in dearth famine that was in the couÌ„trey And in al other daungers that he was brought vnto he trusted euer that god would be his god his protectour defendour whatsoeuer he sawe to the coÌ„trary This faith wrought so in the heart of Moses that he refused to be taken for kinge Pharao his daughters sonne to haue great inheritauÌ„ce in Egipt thinking it better with the people of god to haue affliction sorow then with naughtie meÌ„ in sinne to liue pleasauntly for a time By faith he cared not for the threatning of king Pharao for his truste was so in God that he passed not of the felicitie of this worlde but loked for the reward to come in heaueÌ„ settinge his heart vpon the inuisible god as if he had seene him euer present before his eies By faith the childreÌ„ of Israel passed through the red sea Exod. xiâ—â— Iosuâ— vi By saythe the walles of Hierito seldoune withoute stroke and many other wonderful miracles haue ben wrought In all good men that heretofore haue beene fayth hath brought furth theyr good workes and obteyned the promises of God Faith hath stopped the LioÌ„s mouthes Daniel .vi. Daniel .iii. faith hath quenched the force of fyre faith hath escaped the swordes edges Faith hathe gyuen weake meÌ„ strength victory in battail ouerthrowen the armies of infideles raysed the dead to lyfe faith hath made good men to take aduersitie in good part some haue ben mocked and whipped bounde and cast in prison some haue lost all theyr goodes and liued in great pouâ—rtie Some haue wandered in
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
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
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
preuented with sodaine death neuerthelesse he shal be there where he shal be refreshed Of Abrahams bosome Chrystes wordes be so playne that a christian man nedeth no more profe of it Nowe then if this were the state of the holye fathers and righteous men before the commyng of our sauiour before he was glorified how much more then ought all we to haue a stedfast faith a sure hope of this blessed state and condicion after our death Seing that our sauiour nowe hath perfourmed the whole worke of our redemption and is gloriouslye ascended into heauen to prepare our dwellyng places with hym Ioh. xvii and sayd vnto his father Father I wyll that where I am my seruauntes shal be with me And we knowe that whatsoeuer Christ wyll his father wyll the same wherefore it cannot be but if we be his faithful sernauntes oure soules shal be with him after our departing out of this present life Sainct Stephin when he was stoned to death euen in the middest of his tormentes what was his minde moste vpon When he was ful of the holy gost Acâ—â—â— vâ—â— saieth holy scripture hauing his eies lifted vp into heauen he sawe the glory of god and Iesus standinge on the righte hande of god The whiche trueth after he had confessed boldly before the enemies of Christ they drew him out of the citie and there they stoned him who cried vnto God sayinge Lorde Iesu Christe take my spirite And doeth not our sauiour say playnly in S. Iohns gospel Verely verely I say vnto you he that heareth my worde and beleueth on him that seÌ„t me hath euerlasting life cummeth not into iudgement Iohn .v. but shal passe from death to life Shal we not then thinke that death to be precious by the whiche we passe vnto life Therefore it is a true saying of the Prophete the death of the holy and righteous men 〈◊〉 cxvi is precious in the lordes sight Holy Simeon after that he had his heartes desier in seing our sauiour that he euer longed for al his life he embraced or toke him in his armes and said Now lord let me departe in peace Luke â—â— for mine eies haue beholden that sauiour whiche thou hast prepared for al nacions It is trueth therfore that the death of the righteous is called peace and the benefite of the Lord Psal cxiiii as the churche saieth in the name of the righteous departed out of this world my soule turne thee to chyreste for the Lorde hath bene good to thee and rewarded thee And we see by holye scripture other auncient Histories of Martirs that the holy faithful and righteous euer sins Christes ascencion or going vp in their death did not doubt but that they went to be with Christ in spirite whiche is our lyfe health wealth saluacion Iohn in his holy reuelacion saw an C. xl and .iiii. M. virgins innocentes of whom he sayd Epo xiiii these folowe the laÌ„be Iesu Christe whersoeuer he goeth And shortely after in the same place he saieth I heard a voice from heauen saying vnto me write happy and blessed ar the dead which die in the lord from henceforth surely saieth the spirite thei shal rest from their paines and labours for their workes doe folowe them So that then they shal reape with ioy and comfort that which they sowed with labors and paynes They that sow in the spirite of the spirite shal reape euerlasting life Let vs therfore neuer be werye of well doing for when the time of reaping or reward commeth we shal reape without any werines euerlastinge ioye â—ola vi Math. vi Therefore while we haue time as S. Paule exhorteth vs let vs doe good to all men and nor laye vp our treasures in earth where ruste and mothes corrupt it Iames .v. which rust as S. Iames sayeth shall beare witnesse agaynst vs at the great day coÌ„demie vs and shall like moste brenninge fier tormente our fleshe Let vs beware therfore as we teÌ„der our owne wealth that we be not in the number of those miserable couetousse and wretched menne whiche S. Iames byddeth mourne and lament for theyr gredye gatherynge and vngodlye kepynge of goodes Lette vs be wyfe in tyme and learne to folowe the wyse example of the wicked stewach Let vs so wisely order our goodes and possessions committed vnto vs here by god for a season that we may truely heare and obeye thys commaundemente of our sauioure Chryste I saye vnto you sayeth he make you frendes of the wicked Mammon Luke xvi that they may receiue you into euerlastinge tabernacles or dwellynges Richesse he calleth wicked beecause the world abuseth them vnto al wickednes which at otherwise the good gifte of God the instrumentes wherby goddes seruauantes doe truely serue hym in vsing of the same He commaunded theÌ„ not to make them riche frendes to gette highe dignities and worldly promotions to geue greate giftes to ryche men that haue no nede therof but to make them freÌ„des of poore and miserable men vnto whom whatsoeuer they geue Chryst taketh it as geuen to himselfe And to these freÌ„des Christ in the gospel geueth so great honor and preeminence that he sayeth they shall receyue them that doe good vnto them into euerlasting houses not that meÌ„ shal be ourrewarders for our wel doyng but that Chryst wil rewarde vs and take it to be doen vnto himselfe whatsoeuer is doen to suche frendes Thus makyng poore wretches our frendes we make oure sauioure Chryste oure frende whose meÌ„bers they are whose miserye as he taketh for hys owne myserye so theyr relyefe succoure and helpe he taketh for hys succoure relyefe and helpe and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them as if he himselfe had receiued lyke benefyte at oure handes as be wytnesseth in the gospel 〈◊〉 xxv saying whatsoeuerye haue doeÌ„ to any of these simple persons whiche dooe beleue in me that haue ye doen to my self Therfore let vs diligently foresee that oure faith and hope whiche we haue conceiued in almightie god and in our sauiour Christ waxe not fainte nor that the loue whiche we beare in hande to beare to him waxe not colde but let vs study daily and diligently to shew oure selues to be the true honourers louers of god by kepinge of his commaundementes by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can their pouertie with oure aboundaunce and plenty their ignoraunce with our wisedom and learning and comforte their v eakenes wyth oure strength aucthoritie calling all men backe froÌ„ euill doing by godlye counsaile and good exaÌ„ple perseuering still in well doing so long as we lyue So shall we not nede to feare death for any of those thre causes afore meÌ„cioned nor yet for any other cause that can be imagined But contrary considering the manifold sickenesses troubles and sorowes of this present life the daungers of this
perilous pilgrimage and the great encombraunce which our spirite hath by this sinful fleshe and fraile body subiect to death considering also the manifold sorowes and daungerous deceites of this world on euery side the intollerable pride couetousnes and lechery in time of prosperitie the impaciente murmuring of them that bee worldlye in time of aduersitie whiche cease not to withdrawe and plucke vs from God oure sauioure Christe from oure life wealth or euerlastynge ioye and saluacion considering also the innumerable assoultes of oure gostly enemie the deuil with al hys fierie dartes of ambicion pride lechecie vaine glory enuie malice detraccion or backebiting with other his innumerable deceites engynes and snares whereby he goeth busely aboute to catche all menne vnder his dominion euer like a roringe Lyon by all meanes searchynge whom he maye deuoure 1. Pete v. the faythfull Christian manne whiche considereth all these miseries perilles and incommodities whereunto he is subiecie so longe as he here lyueth vpon earth and on the other parte consydereth that blessed and comfortable state of the heauenlye life to coÌ„e and the swete condicion of them that departe in the Lorde howe they are deliuered from the continuall encoumbraunces of their mortal and sinnefull body from all the malyce craftes and deceytes of thys worlde from all the assaultes of theyr ghostelye enemye the deuill to lyue in peace reste and endelesse quietnesse to liue in the felowshyppe of innumerable Aungels and with the congregacion of perfecte iuste menne as Patriarches Prophetes Martires and confessors and finallye vnto presence of almightie GOD and oure sauioure Iesus Chryste He that doeth consider all these thynges and beeleueth them assuredly as they are to be beleued euen from the bottome of his hearte beeynge established in GOD in this true fayth hauinge a quiete conscience in Chryste a syrme hope and assured truste in Goddes mercye throughe the merites of Iesu Chryste to obtayne thys quietnesse rest and euerlasting ioye shal not only be withoute feare of bodelye death when it commeth but certainely as Saincte Paule did so shal he gladly according to gods will 〈…〉 sp i. and when it pleaseth god to call hym out of this life greatly desier in his heart that he may be rid fromal these occasioÌ„s of euil and liue euer to gods pleasure in perfecte obedience of his wyll wyth oure sauioure Iesus Chryste to whose gracious presence the Lorde of hys infinite mercye and grace bryng vs to reigne wyth hym in life euerlastyng To whom with oure heauenlye father and the holye ghoste bee glorye in worldes wythoute ende Amen ¶ An exhortacion concâ—â—â—â—ng good ordâ—â— and obedience to rulers and Magistrates ALmighty god hath created and appointed all thinges in heauen earth and waters in a most excellente and perfect ordre In heaueÌ„ he hath appointed distincte or seuerall orders and states of Archangels and Angels In earth he hath assigned and appoynted kinges princes with other gouernours vnder them all in good and necessary order The water aboue is kepte and raigneth down in due time and season The sun Mone Sterres rainbow thuÌ„dre lightning clouds and all birdes of the aire doe kepe their order The earth trees sedes plantes herbes corne grasse and al maner of beastes kepe themselues in their order All the partes of the whole yeare as Wynter Sommer monethes nyghtes and dayes contynue in theyr ordre All kyndes of fyshes in the sea ryuers and waters wyth all fountaynes sprynges yea the seas themselues keepe their comely course and order And manne hymselfe also hath all his partes both wythin and wythoute as soule hearte mynde memorye vnderstandyng reason speache wyth all and synguler corporall members of hys badye in a profitable necessarye and pleasaunce orâ—â—â— Euerye degre of people in their vocacion callyng and 〈◊〉 hath appoynted to theÌ„ theyr duety and ordre Some are in hygh degree some in lowe some â—ynges and prynces some iâ—â—eriors and subiectes priestes and laymenne maysters and seruauntes fathers and children husbandes wiues riche and poore and euery one haue nede of other so that in all thinges is to bee lauded and praised the goodly order of god wythoute the whiche no house no citie no common wealth can continue and indure or laste For where there is no right order there reigneth 〈◊〉 abuse carnal libertie enorinitie sinne Babilonycal confusion Take away kinges princes rulers magistrates iudges and such estates of gods order no man shall ride or go by the high waye vnrobbed no man shall slepe in his own house or bed vnkilled no man shall kepe hys wyfe children possessions in quietnes all thynges shal be common there must nedes folowe al myschyefe vtter destruccion bothe of foules bodyes goodes and common wealthes But blessed be god that we in thys realme of England fele not the horible calamities miseryes wretche dues whiche al they vndoubtedly fele and suffer that lacke this godly ordre And praysed be god that we know the great excelleÌ„t benefyte of god shewed towardes vs in this behalfe God hath sent vs his hygh gyft oure moste dere soueraigne Lady Quene Elizabeth with godly wise and honourable couÌ„saile with other superiors inferiors in a beautiful order goodly Wherfore let vs subiectes do our bounden duties geuyng harty thankes to god praying for the preseruacion of this godly order Let vs al obey eueÌ„ froÌ„ the botoÌ„e of oure heartes all their godly procedinges lawes statutes proclamacions and iniunccions wyth all other godly orders Let vs consider the scriptures of the holy goste whiche perswede and commaunde vs all obediently to be subiecte first and chieflye to the kynges quenes maiestie supreme head ouer al next to her honorable counsail and to al other noble men magistrates and officers whiche by Gods goodnes be placed and ordered for almightie god is the onelye authour and prouider of this forenamed state and ordre as it is written of god Prou. viii in the boke of the Prouerbes through me kinges do reigne through me counsailours make iust lawes through me do princes beare rule and all iudges of the earthe execute iudgement I am louing to them that loue me Here let vs marke well remembre that the high power and autoritie of kinges with their makinge of lawes iudgementes officers are the ordinaunces not of man but of god therfore is this woorde through me so manye times repeted Here is also well to bee considered remembred that this good ordre is appointed of gods wisedom fauour loue specially for them that loue god therfore he saith I loue them that loue me Sap. vi Also in the boke of wisedom we may euidently learne that a kinges power authoritie and strength is a great benefite of god geuen of his great mercye to the comfort of our great misery For thus we reade there spoken to kinges Sapi. vi Heare Oye kinges vnderstand learne ye that be iudges of theÌ„des of the earth geue