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
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
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
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
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