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
office of God onely But in iustificacion is the office of God onely and is not a thyng whiche we render vnto hym but whiche we receiue of hym not whiche we giue to hym but whiche we take of hym by his free mercie and by the onely merites of his moste derely beloued sonne our onely redemer Sauiour and iustifier Iesus Christe So that the true vnderstaÌ„dyng of this doctrine we be iustified frely by faithe without woorkes or that we be iustified by faith in Christ onely is not that this our owne acte to beleue in Christ or this our faithe in Christe whiche is within vs doeth iustifie vs and deserue our iustificacion vnto vs for that were to coumpte our selues to bee iustified by some acte or vertue that is within our selues but the true vnderstanding and meaning therof is that although we heare Gods woorde and beleue it although we haue faith hope charitee repentaunce dread and feare of GOD within vs and doe neuer so many good workes thereunto yet we must renounce the merite of all our saied vertues of faith hope charitie and all our other vertues and good deedes whiche we either haue doen shall doe or can doe as thinges that be farre to weake and insufficient and vnperfecte to deserite remission of our synnes and our iustificacion and therefore we muste trust onely in Gods mercie and that sacrifice which our high prieste and sauiour Christ Iesus the sonne of God one 's offered for vs vpon the crosse to obtaine therby Gods grace and remission aswell of our originall sinne in Baptisme as of all actuall sinne coÌ„mitted by vs after our Baptisme if we truely repent and tourne vnfainedly to hym againe So that as sainct Ihon Baptist although he were neuer so vertuous and Godly a man yet in this matter of forgiuyng of synne he did put the people froÌ„ hym and appoincted theim vnto Christe saiyng thus vnto theim Beholde Ihon. i. yonder is the Lambe of God which taketh awaie the sinnes of the world euen so as great and as godly a vertue as the liuely faith is yet it putteth vs from it self and remitteth or appoincteth vs vnto Christ for to haue onely by hym remission of our synnes or iustificacion So that our faith in Christ as it were saieth vnto vs thus it is not I â–ª that take a waie your synnes but it is Christ onely and to him onely â–ª I send you for that purpose forsaking therin al your good vertues woordes thoughtes and workes and onely puttyng your trust in Christ 〈◊〉 Saâ—uation IT hath bene manifestly declared vnto you â–ª that no man can fulfyl the lawe of God and therfore by the laâ—â—â—â—â—â—enne are condemned wherupon it folowed necessarylye that some other thynge should be required for our saluacion than the lawe and thaâ— is a true and a lyuely faith in Christe bringynge foorth good workes and a lyfe accordyng to Gods commaundementes And also you hearde the auncient aucthours mindes of this sayinge faith in Christ only iustifieth maÌ„ so plainly declared that you sâ— that the very true meaning of this propostcioÌ„ or saâ—yng We be iustified by faith in Christ onely accordyng to the meanyng of the olde auncient auctours is this we putte oure faith in Christe that we be iustified by hym onely that we be iustified by Gods free mercy and the merites of our sauiour Christe onely by no vertue or good worke of our owne that is in vs or that we 〈◊〉 be able to haue or to do for to deserue the same Christe himselfe only being the cause meritorious therof Here you perceaue many wordes to bee vsed to auoyde contention in wordes with them that delyght to braule about woordes â–ª and also to shewe the true meanyng to auoide euil takyng and misvnderstandinge and yet peraduenture al will not serue with them that the contencious but contenâ—â—â—s will euer forâ—e maâ—â—er â—f conâ—ention euen when they haue noâ—e 〈…〉 therto Not withstanding forty nyghtes without meâ—â—t and drinke that he wrought al kynde of miracles declaryng himselfe very god They beleue also that Christ for our sakes suffered moste painefull death to redene vs from euerlastynge death and that he rose againe from death the third day they beleue that he ascenâ—â—d into heauen and that he sitteth on the righte hande of the father at the last end of this world shal come again and iudge both the quicke and the dead These articles of oure fayth the deiuils beleue and so they beleue all thinges that bee written in the new and olde Testament to be true and yet for all this faith they be but deuils remaining styll in theyr damnable estate Iackynge â—â—e very true Christian faith What is the truâ—e â—usâ—◠〈◊〉 syuâ—g fayth For the right and true ChristiaÌ„ faith is not only to beleue that holy scripture and all the foresaide articles of our faith are true but also to haue a sure trust and coÌ„fidence in gods mercifull promises to be saued from euerlastynge damnatioÌ„ by Christ whereof doeth folow a louing hert to obey his commaundemeÌ„tes And this true Christian faith neyther anye deuill hath 〈…〉 nor yet any man which in the outwarde profession of his mouth and in his outward receiuing of the sacramentes â–ª in cumming to the church and in al otheâ— outward appearaunces semeth to be a Christ 〈◊〉 manne yet in his liuinge and dedes sheweth 〈◊〉 contrarye For howe can a manne haue this 〈◊〉 fayth this sure trust and conâ—idence 〈…〉 by the meritâ—s of Christe his sinnes beâ—◠〈…〉 and he recoâ—â—â—â—d to the fâ—uoâ—â—◠〈…〉 paâ—â—akâ—â— of the kingdom of 〈…〉 he lyueth vngodlye and denieth 〈…〉 dedes Surely no suche vngodly maune can haue this saith trust in god For as they know Christe to be the onely sauiour of the world so they know also that wicked men shal not enioye the kyngdoÌ„ of god They know that god hateth vnrighteousnes Psalm .v. that he will destroy all those that speake vâ—truelye that those that haue done good woorkeâ— whiche can not be done without a liuely fayth in Christe shall come furth into the resurrection of life and those that haue doen euil shal come vnto resurrection of iudgement very well they knowe also that to them that be coÌ„tencious and to them that wil not be obedient vnto the trueth but will obeye vnrighteousnes shall come indignation wrath and affliction c. Therfore to conclude coÌ„sidering the infinite benefites of God shewed and geuen vnto vs mercifullye without our desertes who hath not onely created vs of nothing and froÌ„ a piece of vyle clay of his infinite goodnes hathe exalted vs as touchinge our soule vnto his owne similitude and lykenesse but also wheras we wer condemned to hel and death euerlastyng hath geuen his owne naturall sonne being god eternall immortal and equal vnto hymselfe in power and glory to be incarnated and to take our mortal nature vpon hym with the infirmities of the same and in the same nature to suffre
at this presente abhorreth all maner of vncleannesse no lesse then he did in the olde lawe and will vndoubtedly punishe it both in this world and in the worlde to come â—â—ful v. For he is a God that can abide none wickednesse therefore oughte it to bee eschewed of all that tendre the glory of God and the saluacion of their owne soules Saincte Paule saieth i Cor. x. al these thinges are wriâ—ten for oure example and to teache vs the feare of god and the obedience to his holy lawe For if god spared not the naturall branches neither will he spare vs that be but graftes if wee commit like offence If god destroied many thousandes of peopâ—â— many cities yea the whole world for whoredom let vs not flatter our selues and thinke we shall escape fre and without punishement For he hathe promised in his holy lawe to sende most grieuous plagues vpon them that transgresse or breake his holy commaundementes Thus haue we hearde howe God â—unisheth the sinne of adultery let vs nowe heare â—ertaine lâ—â—es whiche the ciuil Magistrates deuised in diuerse couÌ„treyes for the punishment therof that we may learne how vnclennes hath euer bene detested in all well ordred cities and commen wealthes and emonge all honeste persons The lawe emong the Lepreians was this that wheÌ„ any were taken in adultery Lawes deâ—â—sed for â—unishment â—f whordoÌ„ they were bound and caried thre daies through the citie and afterwarde as longe as they liued were they despised and with shame and confusion coumpted as persones voide of all honestye Emonge the Locrensians the adulteres haue bothe their eyes thruste oute The Romanes in times paste punished whoredome sometime by fire sometime by sweorde If a manne emonge the Egipcians hadde been taken in adulterie the lawe was that he shoulde openly in the presence of al the people be scourged naked with whippes vnto the numbre of a thousande stripes The woman that was taken with him had hert nose cutt of whereby she was knowen euer after to bee an whore and therfore to be abhorred of all men Emong the Arabians they that wer taken in adultery hadde their heades striken from their bodies The AtheniaÌ„s punished whoredome by death in like maner So likewise did the Barbarous Tartarians Emonge the Turkes euen at this day they that be taken in adultery both man and womaÌ„ are stoned streightwaies to death without mercy Thus see we what godlye actes wer deuised in times past of the high powers for the putting away of whoredome for the maintaining of holi matrimony or wedlock pure coÌ„uersacion And the auctors of these actes were no Christians but heathen yet were they so enflamed wyth the loue of honestye and purenes of life that for the maintenaunce and conseruacioÌ„ or keping vp of that they made godly statutes suffering nether fornicacion nor adultery to reigne in their realmes vnpunished Christ said to the people the Niniuites shal rise at the iudgement Luke xi with thys nacion meaning the vnfaithful Iewes shal condemne theÌ„ For they repeÌ„ted at the preachyng of Ionas but behold saith he a greater than Ionas is here meaning himself and yet they repent not Shal not thinke you likewise the Locrensians Arabians Athenians with suche other rise vp at the iudgemente and condemne vs forasmuch as they seaced from whoredom at the coÌ„maundement of man and we haue the lawe and manifest preceptes and commaundementes of god and yet forsake we not our filthy conuersacion Truelye truely it shal be easier at the day of iudgement to these heathen theÌ„ to vs except we repent and amend For although death of body semeth to vs a grieuous punishment in this world for whoredome yet is that payne nothing in coÌ„parisoÌ„ of the grieuous tormeÌ„tes which adulters fornicatours and al vncleane persones shall suffer after thys lyfe For al suche shal be excluded and shut out of the kingdome of heauen as Saincte Paule sayeth be not deceiued 1. Cor. vi Golâ— v. Ephe. v. for neyther whoremoÌ„gers nor worshippers of Images nor adulterers nor softlynges nor sodomites nor threues nor couetousse persons nor dronkardes nor cursed speakers nor pyllers shall inherite the kingdome of God And S. Iohn in his reuelacion sayeth Epo xxi that whoremongers shall haue their parte with murderers sorcerers enchaunters liars idolaters suche other in the lake whiche burneth with fier brymstone which is the seconde death The punishmente of the bodye althoughe it be death hath an ende but the punishment of the soule which S. Iohn calleth the seconde death is euerlasting there shal be fier brimstone Mat xui Luke .iii. there shal be weping gnashing of teeth the worme that shal there gnaw the conscience of the damned shall neuer dye O whose heart distylleth not euen droppes of bloud to heare and consider these thynges If we tremble and shake at the hearing and naming of these paynes oh what shal thei doe that shall fele them that shall suffre them yea euer shall suffer worldes withoute ende God haue mercy vpoÌ„ vs. Who is now so drowned in sinne and paste all Godlynesse that he wyl set more by a filthy and stynkyng pleasure whych soone passeth away then by the losse of euerlastyng glorye Agayne who wyll so geue hymselfe to the lustes of the fleshe that he feareth nothyng at al the paynes of hell fier But let vs heare how we may eschewe the sinne of whordome and adulcery that we maye walke in the feare of god and be free from those most grieuous and in tollerable tormentes whyche abide al vncleane persons To auoyde fornicacion adulterye and all vnclennes let vs prouide Remecies whereby to auoyde fornicacion adulterye that aboue all thynges we maye kepe our heartes pure and cleane from al euil thoughtes and carnal lustes For if that be once infected and corrupte we fall headlong into al kynde of vngodlynesse Thys shall we easelye doe if when we fele inwardlye that Sathan oure olde enemye tempteth vs vnto whoredome we by no meanes coÌ„sente to hys craftye suggestions but valyauntly resyste and withstande hym by stronge faythe in the worde of God aleadgynge a gaynste hym alwayes in oure hearte thys commaundement of god Scriptum est non mae chaberis It is written thou shalt not commit whoredome It shal be good also for vs euer to lyue in the feare of god and to sette before oure eyes the grieuous threatnynges of god agaynste all vngodly synners and to consyder in our mynde how filthy beastely and shorte that pleasure is whereunto Sathan moueth vs. And againe howe the payne appoynted for that synne is intollerable and euerlastyng Moreouer to vse a temperaunce and sobrietie in eatynge and drynkyng to eschewe vncleane communicacion to a noyde all filthy company to flee idlenes to delighte in readyng holy scripture to watch in godly praiers and vertuouse meditacions and at al tymes to exercyse some godly trauayles shall helpe greatlye vnto the esche wing of
the worlde and the fleshe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfectioÌ„ yea let vs not be ashamed to confesse imperfection euen in all oure owne best woorkes Let none of vs be ashamed to say with holy S. Peter I am a sinful maÌ„ Luke vâ— Psal â—vâ— Let vs al say with the holy Prophet Dauid we haue sinned with oure fathers we haue done anrisse â–ª and dealt wickedly Let vs al make opeÌ„ confessioÌ„ with the prodigall sonne to our father say with him we haue sinned against â–ª â—auen before the O father we are not worthy to de called thisâ—â—â—s Let vs al say with holy Baruâ—â— O lord 〈…〉 to vs 〈…〉 is worthâ—â—y 〈…〉 confusyon and to thee righteousnes We haue sinned we haue doeâ— wickedly we haue behaued our selfes vngodly in al thy righteousnes Let vs all saye with the holy Prophet Danyel Daniel is O lord righteousnes belongeth to thee vnto vs belongeth confusion We haue sinned we haue bene naughtie we haue offended we haue fled from thee we haue gone backe from all thy preceptes and iudgmentes So we learne of al good men in holy scripture to humble our selues and to exalte extol praise magnify glorify God Thus we haue heard howe euyll we be of our selues howe of oure selfes and by our selfes we haue no goodnes helpe nor saluacion but contrary wise sinne dampnacion death euerlastynge whiche yf wee depely weigh and considre we sâ—al the better vnderstand the great mercy of God and howe our saluacion commeth onely by Christ For in our selues as of our selues we fynde nothing 〈◊〉 Cor. iii wherby we may be deliuered from this miserable captiuitie into the which we were caste through the enuy of the deuyll by breakinge of gods commaundement â—â—saluâ— i. in our first parente Adam We are all become vncleane but we all are not able to clense our selues nor to make one another of vs but we are not able to make our selues the childreÌ„ cleane â—phe ii We are by nature the childreÌ„ of gods wrath and inherytours of gods glory We are shepe that runne astraye â— Pet. ii but we cannot of oure owne power come againe to the shepfold so great is our imperfection and weakeneâ—â— In our selues therfore maye not we glorye whiche of our selues are nothing but sinfull Neither we maye reioyce in any workes that we do which all be so vnperfect and vnpure that they are not able to stand before the righteous iudgement seate of God as the holy prophet Dauid saith Psa cxiâ—â— Entre not into iudgemet with thy seruauÌ„t O lord for no man that liueth shal be founde righteous in thy syght ii Cor. i. To God therefore must we flee or els shall we neuer fynd peace rest quietnes of conscience in our heartes For he is the father of mercies and God of all consolation He is the lord with whoÌ„ is plenteous redemption He is the God which of his own mercy saueth vs Psal cxxi and setteth out his charitie and exceading loue towardes vs in that of his owne voluntarye goodnes when we were perished he saued vs prouyded an euerlastyng kyngdome for vs. And all these heauenly treasures are geuen vs not for our own deserts merites or good dedes which of our selues we haue none but of his mere mercy freely And for whose sake Truly for Iesus Christes sake that pure vndefyled lambe of God He is that dearely beloued soÌ„ne for whose sake god is fully pacified satisfied Iohn .i. 1. Pet. ii set at one with man He is the lambe of God which taketh away the sinnes of the world of whom onely it may be truly spoken that he did all thinges well in his mouth was founde no craft nor subtiltie Iohn .i. None but he alone may say the Prince of the worlde came and in me he hath nothing And he alone may saye also Iohn viii Hebr .viii. whiche of you shal reproue me of any fault He is that hygh and euerlasting priest which hath offred him selfe anâ— for all vpon the aulter of the crosse and with that one oblacion hath made perfect for euermore thâ—â— that are sanctified Iohn â— He is the alone mediâ—â—◠〈◊〉 twene God and man which payed our raunsome to God with his owne bloud and with that hath he clensed vs all from sinne He is the Phisition which healeth all our diseases Math. i. He is that sauiour which saueth his people froÌ„ all theyr sinnes To be short he is that flowyng and moste plenteous fountayne of whose fulnesse all we haue receiued For in him alone are all the treasures of the wisedome and knowledge of God hydden And in hym and by hym haue we from God the father all good thynges perteynyng eyther to the body or to the soule O howe much are we bounde to this our heauenly father for his great mercies which he hath so plenteously declared vnto vs in Chryst Iesu our Lorde and sauiour What thankes worthy and sufficient can we geue to hym Let vs all with one accorde burste our with ioyfull voyces euer praysyng magnifying this lorde of mercye for his tender kindnesse she wed to vs in his dearely beloued sonne Iesus Christ our Lorde Hytherto haue we hearde what we are of oure selues verely sinfull 〈…〉 wretched and damnable agayne we haue hearde howe that of oure selues by our selues we are not able eyther to thinke a good thought or worke a good dede so that we can fynde in our selues no hope of saluacion but rather whatsoeuer maketh vnto our destruction Agayne we haue hearde the tender kindenesse and great mercy of God the father towardes vs 〈…〉 and howe beneficial he is to vs for Christes sake without our merites or desertes euen of his own mere mercyr and tender goodnesse Nowe howe there exceadyng great mercies of God 〈…〉 set abroade in Chryste Iesu for vs be obteyned and howe we be deliuered from the captiuitie of synne death and hell it shall more at large with Gods helpe be declared in the next Sermon In the meane season yea and at al tymes let vs learne to know our selues our frailtie and weakenesse without any crakyng or bostyng of our owne good deedes and merites Let vs also knowledge the exceading mercy of God towardes vs and confesse that as of our selues commeth all euyll and damnacione so lykewyse of hym commeth all goodnesse and saluacion as God hym selfe saith by the Prophet Oze O Israell Oze xiiâ— thy destruction commeth of thy selfe but in me onely is thy helpe and comfort If we thus humbly submit our selues in the sight of Goâ— we may be sure that in the tyme of hiâ— disitacion he wyll lyfte vs vp vnto the kyngdome of his dearely beloued sonne Christ Iesu our Lord to whom with the father and the holy ghost be all honor and glory for euer AMEN 〈…〉 of mankynd by onely Christ haâ—â— Saâ—â—â—r
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
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
saye corrupte bothe the bodye and soule of manne and make them of the temples of the holy Ghoste the fylthye dunghill or dungeon of all vncleane spirites of the house of God the dwelling place of Sathan Agayne in the gospell of Saincte Iohn IhoÌ„ viii when the womanne taken in adulterye was broughte vnto Christe sayde not he vnto her Goe thy waye and sinne no more Dooeth not he here call whoredome sinne Rom. vi And what is the rewarde of sinne but euerlasting death If whoredome be sinne then is it not lawfull for vs to commit it 1. IhoÌ„ iii. For S. Iohn saieth hee that committeth synne is of the deuill And oure sauiour sayth euery one that coÌ„mytteth sinne is the seruauÌ„t of sinne Iohn viii Rom. vi If whordom had not bene sinne surely s Iohn Baptist would neuer haue rebuked kinge Herode for takinge hys brothers wife but he tolde him playnely that it was not lawful for him to take his brothers wife He winked not at the whoredome of Herode although he wer a kinge of great power but boldlye reproued him for his wicked and abhominable liuynge althoughe for the same he loste hys heade But he woulde rather suffer deathe then see God so dishonored by the breakinge of his holy precept or coÌ„maundemeÌ„t theÌ„ to suffer whoredom to be vnrebuked eueÌ„ in a king If whordom had been but a pastime a daliauÌ„ce a thing not to be passed of as many coumpt it now a daies truely Iohn had bene more then twise madde if he woulde haue had the displeasure of a kinge if he would haue bene cast in to prieson and loste his heade for a trifle But Iohn knew right wel how filthy stinkinge and abhominable the sinne of whoredom is in the sight of god therefore would not he leaue it vnrebuked no not in a kynge If whoredome bee not lawefull in a king neither is it lawefull in a subiect If whoredome bee not lawful in a publique or coÌ„mune officer neither is it lawful in a priuat persoÌ„ If it be not lawful neither in king nor subiecte neither in common officer nor priuate persoÌ„ truelye theÌ„ is it lawefull in no man nor woman of whatsouer degree or age they bee Furthermore Actes â—â—â— in the actes of the Apostles we reade that when the Apostles and elders with the whole congregacion were gathered together to pacyfye the hertes of the faithful dwelling at Antioche which wer disquieted through the false doctrine of certain Iewish preachers they sent worde to the brethren that it semed good to the holye ghoste and to them to charge them with no more then wyth necessarye thinges emonge other they willed them to abstayne from Idolatry and fornicacion from whiche sayde they if ye kepe your selues ye shall do well Note here howe these holy and blessed fathers of Christes churche woulde charge the congregacyon with no mo thynges then were necessarye Marke also how emong those thinges from the which they commaunded the brethren of Antioche to absteine fornication and whoredome is numbred It is therfore necessary by the determination and consente of the holy ghost and the apostles and elders with the whole congregacion that as from Idolatrye and superstytion so likewise wee muste absteyne from fornication and whoredom Is it necessary vnto saluation to absteine from Idolatry So is it to absteine froÌ„ whoredome Is there any nygher waye to leade into damnation then to be an Idolater No euen so neyther is there a nerer waye to damnacyon then to be a fornicatour and an whoremonger Nowe where are those people which so lightly esteme breaking of wedlocke whoredome fornication and adultery It is necessary sayeth the holy ghoste the blessed apostles the elders with the whole congregacion of Christe it is necessary to saluation say they to absteyne from whoredome If it be necessary vnto saluation then woe be to them whiche neglecting their saluacion geue their mindes to so fylthy stinking sinne to so wicked vice to suche detestable abhomination ¶ The second parte of the Sermon against Adultery YOu haue bene taught in the fyrste parte of this sermon agaynst adultery how that vice at this day reigneth most aboue all other vyces And what is meÌ„t by this worde adultery how holy scripture disswadeth or discouÌ„seyled from doing that filthy sinne finally what corruptioÌ„ cuÌ„meth to mans soule through the sinne of adultery Now to procede further let vs heare what the blessed apostle S. Paule saith to this matter Wryting to the Romaines he hath these woordes Rom. iiii Let vs cast away the workes of darknes put on the armours of light Let vs walke honestly as it were in the daye time not in eating and drynking neither in chaumbringes and wantonnes neyther in strife enuying but put ye on the lord Iesu Christe and make not prouision for the fleshe to fulfill the lustes of it Here the holy apostle exhorteth vs to cast away the workes of darkenesse whiche emonge other he calleth gluttonous eatynge drynking chaumberinge and wantonnesse whiche are all ministers vnto that vyce and preparacyons to induce and bringe in the fylthye synne of the fleshe Hee calleth them the dedes and workes of darkenesse not onely because they are customablye doone in darkenesse Ihon. iii. or in the night time for euery one that doth euyl hateth the light neither cummeth he to the light leste his workes should be reproued but that they leade the righte way vnto that vtter darkenes Mathe. xiii where wepynge and gnashinge of teeth shal be And he saieth in an other place of the same Epistle They that are in the fleshe can not please god We are detters not to the fleshe that we shoulde liue after the fleshe for if ye lyue after the fleshe â—o viii ye shal dye Agayne he sayeth flye from whoredome for euery synne that a manne committeth is without his body but whosoeuer coÌ„mitteth whoredome sinneth agaynst his own bodye Doe ye not knowe that youre membres are the temple of the holy ghoste whiche is in you whome also ye haue of god Cor. vi and ye are not youre owne For ye are derely boughte glorifie GOD in your bodyes c. And a little before he saieth Doe ye not knowe that your bodyes are the membres of Christe Shall I then take the membres of Christe make them the membres of an whore God forbid Do ye not know that he whiche cleueth to an whore is made one bodye with her There shal be two in one fleshe saieth hee but he that cleueth to the lord is one spirite What godlie reasoÌ„ns doth the blessed Apostle S. Paule bring forth here to disswade or discounseylle vs froÌ„ whoredome and all vnclennes youre membres sayeth hee are the temple of the holye ghoste whiche whosoeuer doth defile god wil destroy him as sayethe Saincte Paule If we be the temple of the holye goste howe vnsitting then is it to dryue that holy spirite froÌ„ vs throughe
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
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