¶ The ſeconde part of the Sermon of the miſerie of man.

FOr aſmuch as the true knowledge of our ſelues, is verye neceſſarye to come to the right knowledge of God, ye haue hearde in the laſte readynge, howe humbly all godly mē, alwayes haue thought of them ſelues: and ſo to thynke and iudge of them ſelues, are taught of God theyr creator, by his holy worde. For of oure ſelues, we be crabtrees, that can brynge forth no apples. We be of our ſelues of ſuche earth, as can bryng forth but weedes, nettles, brambles, bryers, cockle and darnell. Our fruites be declared in the .v. Chapter to the Galathians. We haue neyther faith, 〈◊〉 v. charitie, hope, pacience, chaſtitie, nor any thyng els that good is, but of 〈◊〉 . & th •• 〈◊〉 theſe vertues be called there, the ſcuites of the h • ly ghoſt, & not the fruites of man. Let vs therefore acknowledge our ſelues before God (as we be in dede) miſerable and wretched ſinners. And let vs erneſtly repent, and humble our ſelues heartely, & crye to God for mercie. Lette vs all confeſſe with mouth and hearte, that we be full of imperfections. Let vs knowe oure owne woorkes, of what imperfection they be, and then we ſhall not ſtand foolyſhely, and arrogantly in our owne conceites, nor chalenge any part of Iuſtification, by our merites or woorkes. For truely, there be imperfections in our beſt woorkes: we doe not loue God ſo much as we are bounde to do, with all our heart, mynde, and power: we do not feare God ſo much as we ought to do: we do not pray to Godde, but with greate and manye imperfections: we geue, forgeue, beleue, liue, and hope vnperfectlye: we ſpeake, thynke, and do vnperfectlye: we fyght agaynſt the deuyll, the worlde, and the fleſhe, vnperfectly. Let vs therfore not be aſhamed to confeſſe plainly, our ſtate of imperfectiō: 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 mā.Luke. v • . Pſal. • v • Let vs al ſay with the holy Prophet Dauid: we haue ſinned with oure fathers, we haue done anriſſe▪ and dealt wickedly. Let vs al make opē confeſſiō with the prodigall ſonne, to our father. & ſay with him, we haue ſinned againſt▪ • auen & before the (O father) we are not worthy to de called thiſ ••• s. Let vs al ſay, with holy Baru •• O lord 〈…〉 to vs 〈…〉 is worth •• y 〈…〉 confuſyon, and to thee, righteouſnes: We haue ſinned, we haue doe • 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 ſ • 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, •• ſalu • . 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 childrē cleane. • phe. ii. We are by nature, the childrē of gods wrath and inherytours of gods glory. We are ſhepe that runne aſtraye, • . Pet. ii. but we cannot of oure owne power, come againe to the ſhepfold, ſo great is our imperfection and weakene •• . 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 .cxi •• . Entre not into iudgemet with thy ſeruaūt (O lord) for no man that liueth ſhalbe 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 whō 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 ſōne, 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 an • for all, vpon the aulter of the croſſe, and with that one oblacion, hath made perfect for euermore: th •• that are ſanctified.Iohn. • . He is the alone medi ••• 〈◊〉 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 frō 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. xii • 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 Go • we may be ſure, that in the tyme of hi • 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.

¶ The ſeconde 〈…〉 of Fayth.

YE haue hearde in the fyrſt part of this ſermō, 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 cōmaundementes. For if we do not ſhewe our ſelues faithfull in our conuerſation,Eccle. xxxi • 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 fi •• et operibu • 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 ſhalbe 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 whē they came to the countrey, which god promiſed thē, 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 thē, better dwelling places in heauen, of his own foundaciō & building. • ene. xii. • 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 frō death, and perfourme his promiſe. He miſtruſted not the promiſe of god, although vnto his reaſon,Exod. ii. euery thing ſemed cōtrary. He beleued verely, yt god would not forſake him in dearth, & famine, that was in the coūtrey. And in al other daungers that he was brought vnto, he truſted euer yt god would be his god, & his protectour, & defendour, whatſoeuer he ſawe to the cōtrary. This faith wrought ſo in the heart of Moſes, that he refuſed to be taken for kinge Pharao his daughters ſonne, & to haue great inheritaūce in Egipt: thinking it better with the people of god, to haue affliction & ſorow, then with naughtie mē, in ſinne to liue pleaſauntly for a time. By faith, he cared not for ye 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 heauē, ſettinge his heart vpon the inuiſible god, as if he had ſeene him euer preſent before his eies. By faith the childrē of Iſrael paſſed through the red ſea.Exod. xi •• . Ioſu • . 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 Liōs mouthes:Daniel .vi. Daniel .iii. faith hath quenched the force of fyre: faith hath eſcaped the ſwordes edges: Faith hathe gyuen weake mē 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 pou • rtie: Some haue wandered in mountaines, hilles, and wildernes: ſome haue ben racked, ſome ſlaine, ſome ſtoned, ſome ſawen, ſome rente in pieces, ſome headed, ſome brente without mercy, and would not be deliuered, becauſe they loked to riſe again to a better ſtate.

All theſe fathers, martyrs, and other holy men, (whom. S. Paule ſpake of) had their faith ſurely ſixed 〈◊〉 God. whē al the world was againſt them. They did not onely knowe god to be the Lord, maker and gouernour of al men in the world: but alſo they had a ſpecial cōfidence and truſt, that he was & would be their God, their cōforter, • ider, helper, mainteiner, and defendour. This is 〈◊〉 •• riſtian faith, whiche theſe holy men had, & alſo ought to haue. And altough they were 〈◊〉 named Chriſtiā men yet was it a Chriſtiā • aten 〈◊〉 they had, for they loked for all benefytes of 〈…〉 father, through the merites of his ſōne 〈…〉 we now doe. This difference is betwene them and vs, for they loked when Chriſt ſhould come, and w •••• in the time when he is come. 〈◊〉 Iohn 〈◊〉 . xiv. Therfore ſaith. ſ. Auguſtin: the time is altered & chaunged, but not the faith. For we haue both one faith in one Chriſte. The ſame holy goſte alſo that we haue, had they, ſayth. S. Paule. • . Cor. iiii. For as the holy Goſt dooeth teach vs to truſt in God, and to call vpon him as our father: ſo did he teache them to ſay, (as it is written:) Thou lord, art our father and redemer, • ſay. xiiii. & thy name 〈◊〉 without begynning, and euerlaſting. God gaue them then grace to be his children, as he doth vs •• we. But now by the comming of oure ſauiour Chriſte, we haue receiued more aboundantly the ſpirite of god in our heartes, wherby we may conceiue a greater faith and a ſurer truſte, then many of them had. But in effecte they & we be al one: we haue the ſame faith, that they had in god, and they the ſame, that we haue. And S. Paule ſo much extolleth their faith, becauſe we ſhold no leſſe, but rather more, geue our ſelfes wholy vnto Chriſt, doth in profeſſion & liuinge: now when Chriſt is come, then the old fathers did before his cōmyng: And by al the declaratiō of S. Paul, it is euident: that the true, liuely, & chriſtiā faith, is no dead, vaine, or vnfruitfull thinge, but a thinge of perfecte vertue, of wonderful operacion or working & ſtrength, bringyng furth all good mocions and good woorkes.

Al holy ſcripture agreably beareth witnes, that a true liuely faith in Chriſt, doth bring furth good workes, & therfore euery man muſt examine & try • himſelfe diligently, to know, whether he haue the ſame true liuely faithe in his heart vnfainedly, or not, whiche he ſhall knowe by the fruites therof. ••• nt that profeſſed the faith of chriſt: wer in this error: that they thought they knew god & beloued in him, when in their life they declared the contrary: which error, ſainct Iohn in his firſt Epiſtle cō futing,i. Iohn .ii. writeth in this wiſe: herby we are certified that we know God, if we obſerue his cōmaūdemē tes: He that ſaith he knoweth God, and obſerueth not his commaundementes, is a liar, & the truth is not in him. And again he ſaith:i. Iohn .iii. whoſoeuer ſinneth, doth not ſee god, nor knowe him: not no man deceiue you, wel beloued childrē. And moreouer he ſaith: hereby we know that we be of the trueth,i. Iohn .iii. & ſo we ſhal perſwade our heartes before him: For if our owne heartes reproue vs, God is aboue oure heartes, & knoweth al thinges. Wel beloued: if our heartes reproue vs not, then haue we cōfidence in god: and ſhal haue of him whatſoeuer we aſke, becauſe we kepe his cōmaunde mendes and do thoſe thinges that pleaſe him. And yet further he fayth:i. Iohn .v. Euery man that beleueth that Ieſus is Chriſte, is borne of god: & we know that whatſoeuer is borne of god, doth not ſinne: but the generation of God, purgeth him, and the deuill doeth not touche him. And finally he concludeth: and ſhewing the cauſe:i. Iohn .v. why he wrote this Epiſtle, ſaith: for this cauſe haue I thus writte vnto you, that you may know, that ye haue euerlaſtinge life, whiche do beleue in the ſonne of God. And in his third Epiſtle,iii. Iohn .i. he confirmeth the whole matter of faith and workes, in fewe wordes, ſaying: the that doth wel, is of god: & he that doth euill, knoweth not god. And 〈◊〉 • ainct Iohn ſaith: that as the liuely knowlege, 〈…〉 of god, brīgeth furth good worke 〈◊〉 ſaith he likewiſe of hope and charitie, that the • cannot ſtande with euill liuing.i. Iohn iii. Of hope he w •• teth thus: we know that when god ſhal appeare •• e ſhalbe lyke vnto him, for we ſhal ſee him, euen as he is. And whoſoeuer hathe this hope in hym, doth purifie himſelfe,i. Iohn .ii. lyke as God is pure. And of charitie he ſaieth theſe wordes: he that doth kepe gods worde, or cōmaūdement, in him is truely the perfect loue of god.i. Iohn .v. And again he ſaith, this is the loue of god, that we ſhould kepe his commaūdementes. And. ſ. Iohn wrote not this, as a ſubtile ſayinge deuiſed of his owne phantaſye: but as a moſt certaine and neceſſary trueth, taught vnto him by Chriſt himſelf: the eternal & infallible veritie, who in many places doeth moſt clerely affirme, that faith, hope, & charitie, cannot conſyſt or ſtande without good and godly workes.Iohn .iii. i. Iohn .v. Of ſaith, he ſaith: He that beleueth in the ſonne hath euerlaſting life: but he that beleueth not in the ſonne: ſhal not ſe that life, but the wrath of god remaineth vpon him.Iohn .vi. And ye ſame he confirmeth with a double othe ſaying: forſothe & forſorth, I ſay vnto you he yt beliueth in me, hath euerlaſting life. Now, foraſmuch as he yt beleueth in Chriſt, hath euerlaſting life, it muſt nedes cōſequētly folow, yt he that hath this faith, muſt haue alſo good workes, and be ſtudious to obſerue Gods commandementes obediently. For to them that haue euil workes, 〈…〉 & leade their life in diſobedience & tranſgreſſion or breakyng of Gods commaunds mentes, without repētaunce perteineth not euen laſtyng life, but euerlaſting death as Chriſte hym ſelfe ſaith▪ Matt. xxv. They that doe wel, ſhal go into life eternal, but they that do euil, ſhal go into the euerlaſtyng fyre. And again he ſaith:Apoca. xxi. I am the firſt letter & the laſt, the beginning & the endinge, to hym that is a thirſt, I wil geue of the wel of the water of life frely: he that hath the victory, ſhal haue al thinges, & I will be his God, & he ſhalbe my ſonne, but they that be fearefull, miſtruſting god, & lackyng faith, they that be curſed people and murderers: and fornicatours, and forcerers, and Idolaters, and all liers, ſhal haue their porcion in the lake, that burneth with fyre and brimſtone, which is the ſecond death. And as Chriſt vndoubtedly affirmeth,Charit • bringeth furth good woorkes. Iohn .xiiii. that true faith bringeth furth good workes▪ 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 yt he hath that liuely ſaith which ſcripture cō maundeth, when he liueth not obediētly to goddes lawes. For al good woorkes fyringe out of that faith. And alſo it hath been declared vnto you by examples, that faith mak •• 〈…〉 quiet, & patient in al affliction. Now as cōcerning the ſain • 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 ye 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 repentaūce, 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 peraduēture phātaſy 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 childrē. But. ſ. Iohn ſaith plainly:1. Iohn. 1. if we ſay yt 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 commaundemēts, he is a lyer. Some falſelye perſwade themſelues, yt they loue God, whē they hate their neighbors. But S. Iohn ſaith manifeſtly: if any mā ſai, I loue god,1 Ioh. 4. 1. Iho, 2. & yet hateth his brother, he is a lier. He that ſaith yt 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 ye children of GOD, from ye children of the deuil: he yt doth not righteouſly, is not ye child of GOD, nor he yt 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 al ••• power of thē, 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 vpō 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 knowē by ye 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, tēperaunce, in tēperaūce, pacience, againe in paciēce godlineſſe, in godlineſſe, brotherlye charitye, in brotherly charitie, loue. So ſhal we ſhewe in dede, that we haue ye very lyuely chriſten faith: & maye ſo both certify our conſcience the better, yt 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 mē but we doo lacke the true faith, that doth belonge thervnto. For true faith doth euer bring furth good workes; I • 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, ye 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 thē the more cauſe of damnacyon: ſo they yt be chriſtened, & haue receyued knowledge of GOD and of CHRISTES merites, & yet of a ſet purpoſe do lyue idlelye, without good works, thinking the name of a naked faith, to be either ſufficient for them, or els ſettynge theyr mindes vpon vaine pleaſures of thys worlde, dooe lyue in ſynne without repentaunce, not vtterynge the fruytes that do belong to ſuch an hygh profeſſyon: vpon ſuch preſumpteous perſones and wylfull ſinners, muſt nedes remaine the great vengeaunce of GOD, and eternall punyſhment in hell prepared for the deuil & wicked liuers. Therfore, as you profeſſe the name of CHRIST, (good chriſtyan people) let no ſuch phantaſy & imagination of faithe, at anye tyme begyle you: but be ſure of your faith, trie it by youre liuinge, looke vpon the fruites that commeth of it, marke the increaſe of loue & charitie by it towardes GOD & your neighbor, and ſo ſhal you perceiue it to be a true liuely fayth. If you fele and perceiue ſuch a fayth in you, reioyce in it, and be diligēt 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 thend & fynal reward of your faith (as S. Peter nameth it) ye 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.

The ſecond part of the Sermon of good workes.

OF three thinges which were in ye former ſermō ſpecially noted of liuely faith, two be declared vnto you: the firſt was, that faith is neuer idle without good works when occaſion ſerueth. The ſecond, that good workes acceptable to GOD cānot be done without faith. Nowe to go forth to the third part,What workes they are that ſprīg of fayth. that is what maner of workes they be, which ſpring out of true faith and leade faithful men vnto euerlaſting life: Thys can not be knowē ſo wel, as by our ſayuoure CHRIST him ſelfe, who was aſked of a certaine gret man the ſame queſtion:Mat. 19. What woorkes ſhall I dooe (ſayde a Prince) to come to euerlaſtinge lyfe? To whom Ieſus aunſwered:Mat, 19. If thou wilt come to ye euerlaſtinge lyfe, kepe the commaundementes. But the Prynce not ſatiſfyed here with, aſked farther: whiche commaundementes. The Scrybes and Phariſe is had made 〈◊〉 many of theyr owne lawes and tradicions to bring men to heauen beſides GODS commaundementes, that this man was in doubt, whether he ſhould come to heauen by thoſe •• wes & traditions, or by the lawes of God: and therfore he aſked Chriſt which commaundementes he meante. Wherevnto Chriſt made him a plain anſwere,Mat. 19 • herſing the commaundementes of God ſaying: Thou ſhalt not kyll, thou ſhalt not commit adulterr, thou ſhalt not ſteale, thou ſhalt not beare falſe witneſſe, honor thy father and mother and loue thy neighbour as thy ſelfe:The workes that lead to heuen, be ye works of gods cō maundementes. By which wordes. Chriſt declared that ye lawes of God be the very way that doth leade to euerlaſting life, & not the traditions, and lawes of men. So that this is to be taken for a moſt true leſſon taughte by Chriſtes owne mouth, yt the workes of the moral comaū dementes of God, be the very true workes of fayth, which lead to the bleſſed life to come.Man frō his fyrſte fallinge frō gods cōmaundements, hath euer ben redye to do the like, and to deuiſe works of his a 〈◊〉 phan •• ſy to pleaſe GOD withall. But the blindnes & malice of man, euen from the beginninge, hath euer been ready • o fal from Gods cōmaundemētes. As Adam the fyrſt man, hauing but one commaundement that he ſhould not eate of the fruit forbiddē, notwithſtandinge gods commaundement, he gaue credite vnto the woman, ſeduced by the ſubtyle perſwaſion of ye ſerpent, and ſo folowed his owne wyll, and left gods commaundement. And euer ſince that time, al that cain of him hath ben ſo blinded through original ſinne yt they haue been euer readye to fal frō GOD and his law, & to inuent a new way vnto ſaluation, by woorkes of their own deuiſe: ſo much that a • moſt al the worlde forſaking ye true honor of the ouely eternal liuing GOD wandered about they •• wne phantaſies, worſhipping ſome ye S • ne, the • oone ye Sterres: ſome Iupiter, Iuno, Dia •• , S ••• 〈◊〉 Apollo,The deuiſes and I dolatry of the gentiles. Neptumus, Ceres, Bacchus, & other deade men and women. Some therwith not ſatiſfied, worſhipped diuers kindes of be aſt • s, birdes, fiſhe, foule, & ſerpentes, euery coūtrey, towne, & houſe, in maner being deuided, and ſetting vp Images of ſuch thinges as they lyked, and worſhyppinge the ſame.

Suche was the rudenes of the people, after they fell to theyr owne phantaſies, & lefte the eternall lyuing God and his commaundementes, that thei deuiſed innumerable Images, & gods. In whiche error and blindnes they did remaine, vntyl ſuche time as almightie God pitiyng the blindnes of man, ſent his true prophet Moſes into the world, to reproue & rebuke this extreme madneſſe, and to teach the people to know the only liuing God, and his true honor and worſhip. But the corrupt inclination of mā, was ſo muche geuen to folowe his owne phantaſies (and as you would ſay) to fauour his owne byrde that he brought vp him ſelfe, that al the admonitions, exhortations, benefites, and threatninges of God, coulde not kepe hym from ſuch his inuentions. For notwithſtandinge all the benefites of God,The deutſes and I dolatry of the Iſraelites. ſhewed vnto the people of Iſraell, yet when Moſes went vp into the mountayne, to ſpeake with almightye God: he had taried there but a few daies, when the people began to inuent new Gods. And as it came in their heades they made a calfe of golde, & kneled downe and worſhipped it.Exod. 22 And after that, thei folowed ye Moabites, and worſhipped Beelphegor the Moabytes GOD. Reade the boke of Iudges, the bokes of the kynges, and the Prophetes, and there ſhal you find, how vnſtedfaſt the people were, how ful of inuentions, and more ready to runne after theyr own phantaſies thē Gods moſt holy cōmaundementes. There ſhall you reade of Baal, Moloch, Chamos, Mechom, Baalpe or, Aſtaroth, Beel the Dragon, Priapus, the braſen ſerpent, the twelue ſignes, and many other, vnto whoſe ymages the people with greate deuotion inuented Pilgrimages, pretiouſly decking and cēſing them, kneling doune and offering to them, thinking that an high merite before god, & to be eſtemed aboue the preceptes and commaundementes of God. And where at that tyme God commaunded no ſacryfyce to be made but in Ieruſalem onelye, they did cleane contrary, making alters and ſacrifices euery where in hylles, in woodes, and in houſes, not regardynge Gods commaundementes, but eſteming theyr own phantaſies and deuotion, to be better then thei. And the error hereof was ſo ſpred abrode, that not onelye the vnlearned people, but alſo the Prieſtes and teachers of the people partely by glorye and coueteouſnes were corrupted, and partly by ignoraunce blindly deceaued with the ſame abhominatiōs: So much that kynge Achad, hauinge but onely Helias a true teacher and miniſter of God, there were eyght hundred and fyftye prieſtes, that perſwaded him to honor Baal, and to do ſacrifice in the wodes or groues. And ſo continued that horrible error, vntyll the thre noble kynges, as Ioſaphat, Ezechias, and Ioſias, gods choſen miniſters, deſtroyed the ſame clearelye, and brought agayne the people from ſuche there fayned inuentions, vnto the very commaundements of God: for the which thinge, their immortall rewarde and glory doth and ſhal remayne with God for euer.

• e •• gi • ns and ſectes among the Iewes.And beſyde the foreſayd inuentions, the inclination of man to haue his owne holye deuotions, deuyſed new ſectes▪ & religiōs, called Phariſeis, Sadduceis and Scribes, with many holy & godly traditions, and ordinaunces (as it ſemed by the outwarde apparaunce & goodly gliſteryng of the workes,) but in very dede all tending to Idolatrye, Superſtition and Hipocriſie: theyr heartes within, beynge full of malice, pride, couetouſnes, & al wickednes. Againſt • which ſectes, and their pretenſed holines, Chriſt cryed out more vehemently, then he did againſt anye other perſons, ſaying & often reherſyng theſe wordes: Woe be to you Scribes & Phariſeis▪ ye Hipocrites, for you make cleane the veſſell withoute,Mat. 23. but within you be full of rauine & fylthines: thou blynd Pharyſee, & Hipocrite, fyrſt make the inwarde par • cleane. For notwithſtandinge al the goodly traditions, and out warde ſhewes of good workes▪ deuyſed of theyr owne imagination, whereby they appeared to the world, moſt religious and holy of all men: yet Chriſt, (who ſawe theyr heartes) knowe that they were inwardly in the ſyghte of God, moſt vnholy, moſte abhominable, and fartheſt from GOD of almen. Therfore ſayde he vnto them: Hypocrites, the Prophete Eſay ſpake full truely of you, when he ſayde: Thys people honor me with theyr lyppe • ,Mat. 15. Eſai. 19, but theyr hearte is farre from me: they worſhyppe me in vayne, that teache doctrines and commaundementes of menne: For you leaue the commaundementes of GOD, to kepe your owne traditions.

And though Chriſt ſayde, they worſhipped God in vayne that teache doctryne • and commaundementes of men • yet he mean •• no • thereby to o •• rthrow al mens cōmaundemētes,Man ••• lawes muſt • • e obſ • r ••• and kept, but n •• ' • 〈◊〉 ••• s •• w •• . for he himſelf was euer obediente to the Princes & theyr lawes, made for good ordre & gouernaunce of the people but he reproued the lawes and traditions, made by the Scribes & Phariſe is, which wer not made onely for good ordre of the people (as the Ciuil lawes were) but they were ſet vp ſo hygh, that they were made to be a ryght and pure worſhipping of God, as thei had • eue equall with gods lawes▪ or aboue them: for many of gods lawes coulde not be kept. but were fayne togeue place vnto them. This arrogancie God deteſted, that man ſhoulde ſo aduaunce his lawes, to make them equal with gods lawes▪ wherin the true hon • ryng and right worſhyppyng of God ſtandeth. and to make his lawes for theym to be lefte of. God hath appoynted his lawes, whereby his pleaſure is to be honoured. His pleaſure is alſo, that all mennes lawes beyng not contrary to his lawes, ſhalbe obeyed & kepte, as good and neceſſary for euery common weale, but not as thinges wherein pryncipallye hys honor reſteth. And al Ciuil and mans lawes, eyther be, or ſhould be, made to bring in men ye better to kepe gods lawes: that conſequently, or folowingly God ſhould be the better honored by them. Howebeit the Scribes and Phariſe is were not content▪ that their lawes ſhuld be no hygher eſtemed, thē other poſitiu • and ciuiſſ lawes. nor would not haue them •• lled by the name of other temporall lawes, but called 〈◊〉 not onely for a ryght and true worſhippinge 〈◊〉 God (as Gods lawes be in dede:) but alſo to 〈◊〉 the mo •• e high honoring of God,H • ly tra • itions 〈◊〉 ••• e med, 〈◊〉 G • ddes law • s. to the whiche, the commaundementes of God ſhoulde geue place. And for this cauſe did Chriſt ſo vehemently ſpeake agaynſte them, ſayinge: your traditions, which men eſteme ſo hygh, •• lineſſe of mānes deuiſe, is commōly occaſion that God • s offēded be abhomination before God. For commonlye of ſuch traditions foloweth the •• anſgreſſion or breaking of Gods commaundementes, and a more deuotion in the kepynge of ſuche thinges & a greater conſcience in breaking of theim, then of the commaundementes of God.Math 12 As the Scribes and Phariſeis ſo ſuperſticiouſly, and ſcrupulo • ſlye kepte the Sabboth, that they were offended with Chriſt, becauſe he healed ſicke men: and with his Apoſtles, becauſe they being ſore hungrye, gathered the eates of corne to eate vpon that daye. And becauſe his diſciples waſ • hed not their handes ſo often as the traditions required, the Scribes and Phariſeis quereled with Chriſt, ſaiyng:Mat. 15. why do thy diſciples break the traditions of the ſeniours? But Chriſt layde to their charge, that thei for to kepe theyr owne traditions. did teache men to breake the berye commaundementes of GOD. For they taughte the people ſuche a deuotion, that they offered their goodes into the treaſure houſe of the temple, vnder the pretence of Gods honour, leauing theyr fathees and mothers (to whom they wer chiefly bounde) vnholpen: and ſo they brake the commaudemetes of GOD, to kepe their owne traditions. They eſtemed more an othe made by the golde or oblation in the temple, then an othe made in the name of God himſelf or the temple. They were more ſtudious to pay their fithes of ſmall thinges, then to do • he greater things commaunded of God, as workes of mercy, or to do iuſtice, or to deale ſyncerely, vprightly, and faythfullye beith God and man:Mat. 23, (theſe ſayeth Chriſte ought to be done, and the other not l • fte vndone) And to be ſhorte, they were of ſo blinde iudgement, that they ſtombled at a ſtraw▪ and leaped ouer a block. They woulde (as it were) nicely take • ily • out of theyr cuppe, and drinke down a whole C • nnel. And therfore Chriſt called them blinde guides, warninge his diſciples from time to time, to eſchew their doctrine. For althoughe they ſemed to the worlde to be mooſt perfecte men, both in lyuyng and teachinge yet was their lyfe but Hypocriſie, and theyr doctrine but ſo wre leauen, myngled with ſuperſtition, Idolatrye, and ouertwart iudgemente: ſettyng vp the traditions and ordinaunces of manne, in the ſteade of Goddes commaundementes.

The thyrde parte of the Sermon of good workes.

THat all men myghte ryghtely iudge of good woorkes, it hath bene declared in the ſeconde parte of this ſermon, what kinde of good workes they be, that god woulde haue his people to walke in, namelye ſuche as he hath commaunded in his holye ſcripture, and not ſuch workes as men haue ſtudied out of theyr owne braine, of a blinde zeale and deu • tion, withoute the worde of God And by miſta • ing the nature of good workes, man hath moſte hyghi •• diſpleaſed GOD, and hathe goen frome his wyll and commaundemente. So that thus you haue hearde▪ howe mache the worlde, from the beginning vntyll Chriſte s • ime, was euer readye to fall from the commaundemētes of GOD, and to ſeke other meanes to honor and ſerue him, after a deuotion founde oute of theyr owne heades: & how they did ſet vp theyr own traditions, as high or aboue Goddes commaundementes, whiche hath happened alſo in our times (the more it is to be lamented) no leſſe then it did among the Iewes: and that by the corruption, or at the leaſt by the negligence of thē, that chiefely ought to haue preferred gods commaundemētes, and to haue preſerued the pure and heauenly doctrine left by Chriſt. What man hauing any iudgement or learninge, ioyned with a true zeale vnto GOD, both not ſe, and lamente, to haue entered into Chriſtes relygion, ſuche falſe doctryne, Superſtition, Idolatrye, Hipocriſye, and other enormities and abuſes, ſo as by lytle and litle, through the ſoure leauen therof, the ſwete bread of Gods holy worde hath bene muche hyndered and layed a parte. Neuer had the Iewes in theyr mooſte blyndneſſe, ſo manye Pilgrimages vnto Images, nor vſed ſo muche knelyng kiſſinge, and cenſynge of them, as hath ben vſed in our tyme.

Sectes & religion amonges Chriſtiā • en.Sectes & feined religions were neither the forty parte ſo manye amonge the Iewes, nor more ſuperſticiouſlye and vngodlye abuſed, then of late dayes they haue bene amonge vs. Whiche ſectes and relygions, had ſo many Hipocritical or feined workes in their ſtate of religion (as thei arrogantly named it) 〈◊〉 their lampes (as they ſaid) rāne alwayes ouer, able to fatiſſye, not only for theyr owne ſinnes, but alſo for all other theyr benefacto • s, brothers and ſiſters of religion, as mooſte vngodly and craftely they had perſwaded the multitude of ignoraunt people: kepynge in diuers places (as it were) martes or markettes of merites, beynge full of theyr holye reliques, ymages, ſhrynes, and workes of ouerflowing abundance, ready to be ſold. And all thinges which they had were called holy: holy Coules, holy gyrdelles, holye Pardons. Beades, holy Shooes, holy Rules, and al ful of holines. And what thinge canne be more foolyſhe, more ſuperſtitious, or vngodlye, then that men, women and children, ſhoulde weare a Friers coate, to delyuer them from agues or peſtilence or when they dye, or when they be buried, cauſe it to be caſte vpon them in hope thereby to be ſaued? Whiche ſuperſtition, although (thankes bee to God) it hath bene lytle vſed in this Realme yet in diuer • e other realmes, it hath bene, and yet is vſed, both amonge many, both learned and vnlearned. But to paſſe ouer the innumerable ſuperſticionſenes that hath ben in ſtraunge apparel, in ſcilence, in dor • itory, in cloyſter, in chapter, in choyſe of meates and in drinkes, and in ſuche lyke thynges, let vs conſider, what enormities and abuſes haue bene, in the three chiefe pryncipal pointes, whiche they called the three eſſencialles, or three chief foundations of religion, that is to ſaye, obedience, chaſtitie, and wilful pouerty.

The th •• chiefe b • wes of religio • .Fyrſt vnder pretence or color of obedience to theyr father in religion (which obedience they made them ſelues) they were made free by theyr rules & cano • s from the obedience of their naturall father and •• ther and from the obedience of Emperour & kinge, & al temporal power, whom of very duety by gods lawes. they were bound to obey. And ſo the profeſſion of their obedience not due, was a forſaking of theyr due obedience. And how theyr profeſſion of chaſtitie was kept, it is more honeſty to paſſe ouer in ſcilence, and let the world iudge of that, which is wel knowē then with vnchaſt wordes, by expreſſing of their vnchaſt life, to offend chaſte and godlye eares. And as for their wilfull pouertie, it was ſuche, that when in poſſeſſions, iewels, plate and riches, thei were equal or aboue marchauntes, gentlemen, Barons, Erles, & Dukes: yet by this ſubtile ſophiſtical terme Propriū in communi, that is to ſay: proper in common, they mocked the world, perſwading, that notwithſtandinge all their poſſeſſions & riches, yet they kept their vow and were in wylfull pouertie. But for all theyr ryches, they might nether helpe father nor mother, nor other that were in dede very nedie & poore, without the licence of their father Abbot. Prior, or Warden. And yet they mighte take of euerye man, but they might not geue ought to anye man, no, not to theim whom the lawes of God boūd them to help. And ſo through their traditions & rules, the lawes of God could beare no rule with them. And therefore of thē myght be mooſt truely ſayd,Mat. 15 that which Chriſt ſpake vnto the Phariſeis: you breake the commaundementes of God by your traditions: you honor God with your lippes, but your harts be farre from him. And the longer prayer they vſed by day & by night vnder pretence or colour of ſuche holines, to get the fauour of widowes & other ſimple folkes, that they might ſinge Trentals and ſeruice for theyr huſbandes and frendes, and admit or receiue thē into their prayers: the more truely is verified of them the ſaying of Chriſt: Woe be to you ſcribes and Phariſeis, Hipocrites, for you deuour Widowes houſes, vnder color of long prayers: therfore your damnation ſhalbe the greater. Wo be to you Scribes & Phariſeis,Mat. 25, Hipocrites, for you go about by ſea and by lande▪ to make moe Nouices and newe brethren, and when they be let in or receaued of your ſecte, you make thē the children of hell, woorſe then your ſelues be. Honour be to God, who did put light in the heart of his faithful and true miniſter of moſt famous memorye, King Henry the .viij. and gaue him the knowlege of his word, and an earneſt affection to ſeke his glory, and to put away al ſuch ſuperſtitions and Phariſaicall ſectes by Antichriſt inuented, and ſet vp againſt the true worde of God, and glory of his moſt bleſſed name: as he gaue the like ſpyryte vnto the moſt noble and famous princes, Ioſaphat, Ioſias, and Ezechias. God graunte all vs the kinges highnes faithfull and true ſubiectes, to fede of the ſwete and ſauory breade of Gods owne word, and (as Chriſt commaunded) to eſchewe all our phariſaicall and papyſticall leauen of mans feyned religion. Whiche, although it were before God moſte abhominable and contrary to Gods commaundements, and Chriſtes pure religion, yet it was praiſed to be a moſte godlye life, and higheſt ſtate of perfectiō. As though a man myght be more godly and more perfecte by kepynge the rules, traditions and profeſſions of men, then by kepinge the holye commaundementes of God. And briefly to paſſe ouer the vngodly & counterfeite religions, let vs rehearſe ſome other kindes of papiſticall ſuperſtitions and abuſes, as of Beades, of Lady pſalters and Roſaries,Other deui • es 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, Palm • 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 remiſſiō 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 Euāgeliſtes: to ye 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 affectiō 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 commaundemētes. 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 cōman̄dementes.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 yt 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 cōman̄dementes. 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 boūde • o to do by Gods commaundementes. Diſobey not your fathers and mothers, but honor them, help thē and pleaſe theim to youre power. Oppreſſe not, kyll not, beat not, neither ſlaūdre nor hate any man: But loue al men, ſpeake well of al men, help and ſuccoure euery man, as you maye, yea euē 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▪ fornication, nor other vnchaſtnes, in wilnor in dede, with any other mans wy • 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.

¶ 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 cō 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 mē 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 perſōs 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 ye 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 ye 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, yt charitie hath .ii. offices: thone contrary to ye 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 wt falſe accuſatiōs, but to encourage thē with rewards to do wel & to continue in wel doing, defēding them with ye 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 yt be euil, as it is to cheriſh, & reward thē that be good & harmleſſe. S. Paule declareth, (writing to ye 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 ye deuil the preacher with the worde, 〈◊〉 the gouernour with ye 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, ye 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.

¶ The ſeconde part of the 〈◊〉 of the feare of death.

IT hath ben heretofore ſhe wed you, that there be three cauſes wherfore men do cōmonly feare death. Fyrſt, the ſorowful departing from worldly goods & pleaſure. The ſecond, the feare of the panges & paynes that come with death. Laſt and principall cauſe is, the horrible feare of extreme miſerie, & perpetual damnacion in time to come. And yet none of theſe thre cauſes troubleth good men, becauſe they ſtaye thē ſelues by true fayth, perfit charitie, & ſure hope of the endeleſſe ioy and bliſſe euerlaſtyng.

Al thoſe therfore, haue gret cauſe to be ful of ioy that be ioyned to Chriſte with true faith, ſtedfaſte hope, & perfect charitie, & not to fere death nor euer laſting dānation. For death cannot depriue thē of Ieſu Chriſt, nor any ſinne can condemne thē that are graffed ſurely in him, which is their only ioy, treaſure, & lyfe. Let vs repent our ſinnes, amende our liues, truſt in his mercy & ſatiſfactiō, & death can neither take hym from vs, nor vs from hym. For thē (as ſ. Paule ſaith) whether we liue or dye, we be the lordes owne. And again he ſaith:Rom. xiiii Chriſt did die & roſe againe, becauſe he ſhuld be lord, both of the dead & quicke. Thē if we be the lordes owne when we be dead, it muſt nedes folow that ſuch tē porall death, not only cannot harme vs, but alſo, yt it ſhal much be to our profite, & ioyne vs vnto god more perfectly. And therof the Chriſtiā heart may ſurely be certified by the infallible or vnde ••••• ble trueth of holy ſcripture. It is God 〈…〉 Paul) which hath prepared vs vnto 〈…〉 & the ſame is he which hath geuen vs an earneſſe of the ſpirite. Therfore let vs be alwayes of good comfort, for we know: that ſo long as we be in the body, we be (as it were) farre frō god in a ſtrange countrey, ſubiect to many perilles, walking with out perfect ſyght, & knowledge of almighty God, onely ſeing him by faith in holy ſcriptures. But we haue a courage & deſire rather to bee at home with God & our ſauiour Chriſt, farre from the body, where we may beholde his God head, as he is, face to face, to our euerlaſtyng comforte. Theſe be S. Paules wordes in effect,Pebre. xiii wherby we may perceiue, that the life in this world, is reſēbled & lykened to a pilgrimage, in a ſtraunge countrey, farre from god: & that death deliuering vs from our bodyes, doth ſende vs ſtraight home into our owne countrey, & maketh vs to dwel preſently with god for euer, in euerlaſting reſt & quietnes. So that to dye is no loſſe, but profite & winninge to all true chriſten people. What loſte the thiefe yt hanged on ye croſſe with Chriſt, by his bodely death? yea, how much dyd he gayne by it?Luk. xxiii Did not our ſauiour ſay vnto him: this day thou ſhalt be with me in Para diſe? And Lazarus that pitifull perſon, that laye before the riche mans gate,Luke .xvi. payned with ſores, & pyned with hunger? dyd not death hyghly proſite and promote hym? Which by the miniſtery of Angels, ſent hym vnto Abrahams boſome, a place of reſt, ioy and heauenly conſolation. Let vs thinke none other (good Chriſten people) but Chriſt hath prepared and made ready before the ſame ioy and felicitie for vs, that he prepared for Lazarus & the thiefe. Wherfore, let vs ſticke vnto his ſaluation and gracious redemptiō: & beleue his word, ſerue him from our heartes, loue & obey him, & whatſoeuer we haue done heretofore cōtrary to his moſte holy Wyl, now let vs repent in tyme, & heareafter ſtudy to correct our lyfe: & doubt not, but we ſhall fynd him as merciful vnto vs, as he was eyther to Lazarus, or to the thiefe whoſe examples ar writtē in holy ſeripture, for the comfort of thē that be ſinners, & ſubiect to ſorowes, miſeries, & calamities in this world, that they ſhuld not diſpayre in gods mercy, but euer truſt therby to haue forgeuenes of their ſinnes & life euerl • ſting, as Lazarus & the thiefe hadde. Thus I truſt euery chriſten mā perceiueth by the infaflible or vndeceauable word of God, yt bodely death cannot harme nor hynder thē that truly beleue in Chriſt, but contrary ſhall profite & promote the chriſten ſoules, which being truely penitent for their offences, depart hence in perfect charitie, & in ſure truſt, that God is mercifull to thē, forgeuing theyr ſinnes, for the merites of Ieſus Chriſt his onely naturall ſonne.

The ſeconde cauſe why ſome do feare death,The ſecōd cauſe why ſome do fere death is fore ſickenes, and greuous paynes, which partely come before death, & partly accōpanieth or cometh with death whenſoeuer it commeth. This feare, is the feare of the frayle fleſhe, and a naturall paſſion, belongyng vnto the nature of a mortal man. But true faith in Gods promiſes, and regarde of the paynes & panges, which Chriſt vpon the croſſe ſuffered for vs miſerable ſinners, with conſideracion of the ioye & euerlaſtynge lyfe to come in heauē, wil mitigate & aſſwage leſſe thoſe paines, & moderate or bryng into a meane this feare, yt it ſhall neuer be able to ouerthrowe the heartye deſyre, & gladnes, ye the Chriſtian ſoule hath to be ſeperated frō this corrupt body, that it may come to the gracious preſence of our ſauiour Ieſus Chriſt. If we beleue ſtedfaſtly the word of god, we ſhal perceyue that ſuch bodely ſicknes, panges of death, or what ſoeuer dolorous paynes we ſuffer, eyther before or with death, be nothing els in chriſten men but the rodde of our heauenly & louyng father, wherwith he mercifully correcteth vs, eyther to trye and declare the faith of his pacient children, yt they may be found laudable, glorious, and honorable in his ſight, when Ieſus Chriſt ſhalbe openly ſhewed, to be the iudge of all the world: or els to chaſtice and amende in thē, whatſoeuer offendeth his fatherly & gracious goodnes, leaſt they ſhould periſhe euerlaſtingly. And this his correcting rod, is common to all them that be truely his. Therfore let vs caſte away the burden of ſinne, yt lyeth to heauy in our neckes, and returne vnto God by true penaunce, & amendement of our liues. Lette vs with pacience runne this courſe that is appoynted, ſuffering (for his ſake that dyed for our ſaluacion) all ſorowes & panges of death, and death it ſelfe ioyfully, when God ſendeth it to vs, hauyng our eyes fyred & ſet faſt euer vpon the head & captaine of our faith, Ieſus Chriſt: Who (conſidering the ioy that he ſhulde come vnto) cared neither for the ſhame, nor payne of death, but wyllyngly conforming and framyng his wyll to his fathers wyll, moſt paciently ſuffered the moſt ſhamefull and paynefull death of the croſſe,Phil. ii. beinge innocent and harmeleſſe. And nowe therfore he is exalted in heauen, & euerlaſtynglye ſitteth on the right hand of the throne of God the father. Lette vs call to our remembraunce therefore, the lyfe and ioyes of heauen, that are kept for all them that paciently do ſuffer here with Chriſt: and conſydre that Chriſt ſuffered all his paynefull paſſion by ſinners, and for ſynners: and then we ſhall with pacience, and the more eaſelye, ſuffer ſuch ſorowes and paynes, when they come. Let vs not ſet at lyght the chaſtyſynge of the Lorde, nor grudge at hym, nor fall from hym, when of hym we be corrected: for the Lorde loueth them whom he doeth correcte, and beateth euery one whom he taketh to be his childe. What chylde is that (ſayth Saint Paule) whom the father loueth,Hebr • . xii. and doeth not chaſtice? If ye be without Goddes correction, (which al his welbeloued and true children haue) then be you but baſtardes ſmally regarged of god, and not his true chyldren.

Therfore, ſeing that when we haue in earth our carnall fathers to be our correctours, we do feare them, and reuerentlye take theyr correction, ſhall we not muche more be in ſubiection to God oure ſpirituall father, by whom we ſhall haue euerlaſtyng lyfe? And our carnal fathers ſometyme correct vs, euen as pleaſeth them without cauſe: but this father iuſtelye correcteth vs, either for oure ſinne, to the intent we ſhoulde amende, or for our commoditie and wealth, to make vs therby parttakers of his holyneſſe. Furthermore, all correctiō which God ſendeth vs in this preſēt tyme, ſemeth to haue no ioy and comfort, but ſorowe & payne: yet it bryngeth with it a taſte of Gods mercy and goodneſſe towardes them that be ſo corrected, and a ſure hope of gods euerlaſtyng conſolatiō in heauen. If then theſe ſorowes, diſeaſes & ſickeneſſes, and alſo death it ſelfe, be nothing els but our heauenlye fathers rod, wherby he certitieth vs of his loue & gracious fauour, wherby he trieth and purifieth vs, wherby he geueth vnto vs holynes, and certifieth vs that we be his children, & he our mercifull father: ſhall not we then, withall humilitie, as obedient & louyng children, ioyfully kyſſe oure heauenly fathers rod, and euer ſay in our hearte, with our ſauiour Ieſus Chriſt? Father, if this anguiſhe and ſorowe which I fele, & death which I ſe approche,Mat. xxvi maye not paſſe, but that thy wyll is that I muſt ſuffer them, thy wyll be done.

¶ The thyrde part of the Sermon of the feare of death.

IN this Sermon agaynſte the feare of death, twoo cauſes were declared, which commonly moue worldly men to be in much feare to dye, & yet the ſame do nothynge trouble the faithfull and good lyuers, when death commeth, but rather geueth them occaſion greatly to reioyce, conſidering that they ſhalbe delyuered from the ſorow and miſerie of this world, and be brought to the great ioy and felicitie of the lyfe to come.The third cauſe why death is to be feared. Nowe the thyrde and ſpeciall cauſe, why death in dede is to be feared, is the miſerable ſtate of the worldly & vngodly people, after theyr death. But this is no cauſe at all, why the Godly and faythfull people ſhould feare death: but rather contrarywyſe, theyr Godly conuerſation in this lyfe & beliefe in Chriſt, cleauyng continually to his merites, ſhould make thē to long ſore after that lyfe, that remaineth for them vndoubtedly after this bodely death. Of this immortall ſtate, after this tranſitory lyfe where we ſhall lyue euermore, in the preſens of God, in ioy and reſte, after victory ouer all ſickeneſſe, ſorowes, ſinne, & death: there be many, both playne places of holye ſcripture, which confirme the weake cōſcience againſte the feare of al ſuch dolours, ſickeneſſes, ſinne, and bodely death, to aſſwage ſuch tremblyng and vngodly feare, and to encorage vs with comfort and hope of a bleſſed • ate after this lyfe.Ephe. i. Saint Paule wiſheth vnto the Epheſians, that God the father of glory woulde geue vnto them the ſpirite of wiſdome & reuelation, that the eyes of theyr heartes myght geue lyght to knowe hym, and to perceiue howe great thynges he had called them vnto, and howe riche inheritaunce he hath prepared after this lyfe, for them that perteyne vnto hym.Philip. i. And Saint Paule hym ſelfe declareth the defyre of his heart, which was to be diſſolued and looſed from his body, and to be with Chriſt: which (as he ſaid) was muche better for hym, although to them it was more neceſſary, that he ſhoulde lyue, whiche he refuſed not, for theyr ſakes. Euen lyke as ſaint Martin ſayde: Good Lorde, yf I be neceſſary for thy people to do good vnto them, I wyll refuſe no labour: but els for mine owne ſelfe, I beſech thee to take my ſoule.

Now, the holy fathers of the olde lawe, and all faithfull & righteous men, which departed before our ſauiour Chriſtes aſcention into heauē, dyd by death depart from troubles vnto reſt, frō the handes of their enemies into the handes of God, from ſorowes and ſickeneſſes vnto ioyful refreſhing into Abrahams boſome, a place of all comforte and conſolation,Sapi. iii. as ſcriptures do plainely by manifeſt wordes teſtifie. The boke of wiſedome ſaith: that the righteous mens ſoules be in the hand of god, and no torment ſhal touche them. They ſeemed to the eyes of foliſhe men to dye, and theyr death was counted miſerable, and theyr departynge out of this worlde wretched, but they be in reſte. And an other place ſaith: that the righteous ſhall lyue for euer, & theyr rewarde is with the lorde, & theyr myndes be with god who is aboue all. Therefore they ſhall receiue a glorious kyngdome, & a beawtiful crowne,Sapi. iiii. at the Lordes hand. And in an other place the ſame boke ſaith: the righteous, thought he be preuented with ſodaine death, neuertheleſſe he ſhalbe there, where he ſhalbe refreſhed. Of Abrahams boſome, Chryſtes wordes be ſo playne, that a chriſtian man nedeth no more profe of it. Nowe then, if this were the ſtate of the holye fathers and righteous men, before the commyng of our ſauiour, & before he was glorified: how much more then ought all we to haue a ſtedfaſt faith, & a ſure hope of this bleſſed ſtate and condicion, after our death? Seing that our ſauiour nowe hath perfourmed the whole worke of our redemption, and is gloriouſlye aſcended into heauen, to prepare our dwellyng places with hym,Ioh. xvii. and ſayd vnto his father: Father, I wyll that where I am, my ſeruauntes ſhalbe with me. And we knowe that whatſoeuer Chriſt wyll, his father wyll the ſame wherefore it cannot be, but if we be his faithful ſernauntes, oure ſoules ſhalbe with him, after our departing out of this preſent life. Sainct Stephin, when he was ſtoned to death, euen in the middeſt of his tormentes, what was his minde moſte vpon? When he was ful of the holy goſt,Ac ••• . v •• (ſaieth holy ſcripture) hauing his eies lifted vp into heauen, he ſawe the glory of god, and Ieſus ſtandinge on the righte hande of god. The whiche trueth, after he had confeſſed boldly before the enemies of Chriſt, they drew him out of the citie, and there they ſtoned him, who cried vnto God, ſayinge: Lorde Ieſu Chriſte, take my ſpirite. And doeth not our ſauiour ſay playnly in S. Iohns goſpel? Verely, verely, I ſay vnto you, he that heareth my worde and beleueth on him that ſēt me, hath euerlaſting life, & cummeth not into iudgement,Iohn .v. but ſhal paſſe from death to life. Shal we not then thinke that death to be precious, by the whiche we paſſe vnto life?

Therefore it is a true ſaying of the Prophete: the death of the holy and righteous men, 〈◊〉 cxvi is precious in the lordes ſight. Holy Simeon, after that he had his heartes deſier in ſeing our ſauiour that he euer longed for al his life, he embraced or toke him in his armes, and ſaid: Now lord let me departe in peace,Luke. •• . for mine eies haue beholden that ſauiour, whiche thou haſt prepared for al nacions.

It is trueth therfore, that the death of the righteous is called peace, and the benefite of the Lord,Pſal. cxiiii. as the churche ſaieth in the name of the righteous departed out of this world: my ſoule turne thee to chyreſte, for the Lorde hath bene good to thee, and rewarded thee. And we ſee by holye ſcripture, & other auncient Hiſtories of Martirs, that the holy, faithful, and righteous, euer ſins Chriſtes aſcencion, or going vp in their death did not doubt, but that they went to be with Chriſt in ſpirite, whiche is our lyfe, health, wealth, & ſaluacion. Iohn in his holy reuelacion, ſaw an. C. xl. and .iiii. M. virgins & innocentes of whom he ſayd:Epo. xiiii theſe folowe the lābe Ieſu Chriſte, wherſoeuer he goeth. And ſhortely after in the ſame place he ſaieth: I heard a voice from heauen, ſaying vnto me: write happy and bleſſed ar the dead, which die in the lord: from henceforth (ſurely ſaieth the ſpirite) thei ſhal reſt from their paines and labours, for their workes doe folowe them. So that then they ſhal reape with ioy and comfort, that which they ſowed with labors and paynes.

They that ſow in the ſpirite, of ye ſpirite ſhal reape euerlaſting life. Let vs therfore neuer be werye of well doing, for when the time of reaping, or reward commeth, we ſhal reape without any werines euerlaſtinge ioye. • ola. vi. Math. vi. Therefore while we haue time (as S. Paule, exhorteth vs) let vs doe good to all men, and nor laye vp our treaſures in earth, where ruſte and mothes corrupt it,Iames .v. which ruſt (as S. Iames ſayeth) ſhall beare witneſſe agaynſt vs at the great day, cō demie vs, and ſhall (like moſte brenninge fier) tormente our fleſhe. Let vs beware therfore (as we tē der our owne wealth) that we be not in the number of thoſe miſerable couetouſſe and wretched menne, whiche S. Iames byddeth mourne and lament, for theyr gredye gatherynge and vngodlye kepynge of goodes. Lette vs be wyfe in tyme, and learne to folowe the wyſe example of the wicked ſtewach. Let vs ſo wiſely order our goodes and poſſeſſions, committed vnto vs here by god for a ſeaſon, that we may truely heare and obeye thys commaundemente of our ſauioure Chryſte: I ſaye vnto you, (ſayeth he) make you frendes of the wicked Mammon,Luke. xvi that they may receiue you into euerlaſtinge tabernacles, or dwellynges. Richeſſe he calleth wicked, beecauſe the world abuſeth them vnto al wickednes, which at otherwiſe the good gifte of God, & the inſtrumentes wherby goddes ſeruauantes doe truely ſerue hym, in vſing of the ſame. He commaunded thē not, to make them riche frendes, to gette highe dignities, and worldly promotions, to geue greate giftes to ryche men that haue no nede therof, but to make them frē des of poore and miſerable men: vnto whom, whatſoeuer they geue, Chryſt taketh it, as geuen to himſelfe. And to theſe frēdes Chriſt in the goſpel geueth ſo great honor and preeminence, that he ſayeth: they ſhall receyue them that doe good vnto them, into euerlaſting houſes: not that mē ſhalbe ourrewarders for our wel doyng, but that Chryſt wil rewarde vs, and take it to be doen vnto himſelfe, whatſoeuer is doen to ſuche frendes.

Thus makyng poore wretches our frendes, we make oure ſauioure Chryſte oure frende, whoſe mē bers they are, whoſe miſerye, as he taketh for hys owne myſerye: ſo theyr relyefe, ſuccoure and helpe, he taketh for hys ſuccoure, relyefe, and helpe, and wyll aſmuche thanke vs and rewarde vs for oure goodnes ſhewed to them, as if he himſelfe had receiued lyke benefyte at oure handes, as be wytneſſeth in the goſpel, 〈◊〉 xxv ſaying: whatſoeuerye haue doē to any of theſe ſimple perſons, whiche dooe beleue in me, that haue ye doen to my ſelf. Therfore let vs diligently foreſee, that oure faith and hope, whiche we haue conceiued in almightie god, and in our ſauiour Chriſt, waxe not fainte, nor that the loue whiche we beare in hande to beare to him, waxe not colde: but let vs ſtudy daily and diligently to ſhew oure ſelues to be the true honourers & louers of god, by kepinge of his commaundementes, by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can, their pouertie with oure aboundaunce, and plenty, their ignoraunce with our wiſedom and learning, and comforte their v eakenes, wyth oure ſtrength & aucthoritie: calling all men backe frō euill doing by godlye counſaile and good exāple, perſeuering ſtill in well doing ſo long as we lyue. So ſhall we not nede to feare death, for any of thoſe thre cauſes, afore mēcioned, nor yet for any other cauſe that can be imagined. But contrary, conſidering the manifold ſickeneſſes, troubles and ſorowes of this preſent life, the daungers of this perilous pilgrimage, and the great encombraunce, which our ſpirite hath by this ſinful fleſhe and fraile body ſubiect to death: conſidering alſo the manifold ſorowes and daungerous deceites of this world on euery ſide, ye 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 cōe, 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 occaſiōs 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.

¶ The ſecond parte of the Sermon of Obedience.

FOraſmuche as god hath created and diſpoſed all thinges in a comelie ordre, we haue bene taught in the firſt part of this ſermon, cōcerning good ordre & obediēce, yt we alſo ought in all common welthes, to obſerue and kepe a dewe ordre, and to be obedient to the powers, their ordinaunces and lawes, and that all rulers are appointed of god, for a godly ordre to bee kept in the worlde. And alſo howe the Magiſtrates oughte to learne howe to rule and gouerne according to gods lawes. And that al ſubiectes are bounden to obey them as gods miniſters: yea although they be euil, not only for feare, but alſo for conſciēce ſake. And here (good people) let al marke diligently, that it is not lawful for inferiours & ſubiectes, ī any caſe to reſiſt or ſtāde againſt ye ſuperior powers: for .ſ. Paules wordes be plain, yt whoſoeuer withſtādeth, ſhal get to thēſelfes dānaciō: for whoſoeuer withſtā deth wtſtādeth ye ordināce of god. Our ſauiour Chriſt himſelfe & his Apoſtles, receiued many and diuerſe iniuries of the vnfaithefull and wicked menne in aucthoritie: yet we neuer reade, that they, • ranye of them, cauſed any ſedicion or rebellion againſt authoritie. We reade oft, that they paciently ſuffered all troubles, veracions, ſlaūders, pangues and paines, and death it ſelfe obedientlye, without tumulte or reſiſtence. They committed their cauſe to him that iudgeth righteouſlye, and praied for their enemies heartely and earneſtly. They knewe that the auctoritie of the powers, was gods ordinaunce, and therfore both ī their wordes and dedes, they taught euer obedience to it, and neuer taught nor did the contrary.Iohn .xix. The wicked iudge Pilate ſaide to Chriſte: knoweſt thou not that I haue power to crucifie the, and haue power alſo to loce the? Ieſus aunſwered: Thou couldeſt haue no power at all againſt me, except it wer geuen the from aboue. Wherby Chriſte taught vs plainly, that euen the wicked rulers haue their power and authoritie from god.

And therfore it is not lawfull for their ſubiectes, by force to wtſtāde thē, although they abuſe their power much leſſe then, it is lawful for ſubiectes to wtſtande their godly & chriſtian princes, whiche do not abuſe their aucthoritie, but vſe the ſame to gods glory, and to the profite and commoditie of Gods people.i. Peter .ii. The holy Apoſtle .ſ. Peter, cōmaundeth ſeruauntes to be obedient to their maiſters, not only if they be good and gentle, but alſo if they be euil and frowarde: affirming that the vocacion and callinge of gods people, is to be pacient, and of the ſuffering ſide. And there he bringeth in the paciēce of our ſauior Chriſt, to perſwade obedience to gouernors, yea although they be wicked and wrong doers.i. Peter .ii. But let vs nowe heare .ſ. Peter himſelfe ſpeake, for his owne wordes certifie beſt our conſcience. Thus he vttereth them in his firſte Epiſtle: Seruauntes obey your Maiſtres with feare, not onely if they be good and ientle, but alſo if they be frowarde: For it is thankewoorthy, if a manne for conſcience toward god, ſuffereth griefe, and ſuffereth wrong vndeſerued:i. Peter .ii. for what praiſe is it, when ye be beaten for your faultes, if ye take it paciētly▪ but when ye do well, if you then ſuffer wrong & take it paciently,i. Re .xvi •• . xix. and .xx. then is there cauſe to haue thanke of god, for herunto verely were ye called: For ſo did Chriſt ſuffer for vs, leauing vs an example, that we ſhould folow his ſteppes. Al theſe bee the very wordes of .ſ. Peter. S. Dauid alſo teacheth vs a good leſſon I this behalf, who was many times moſt cruelly and wrong fullye perſecuted of Kynge Saule, and manye times alſo put in ieoperdie and daunger of his life by kinge Saule & his people: yet he neuer withſtode, neither vſed any force or violēce againſt king Saule his mortal or deadly enemy, but did euer to his liege lorde and maſter kinge Saule, moſt true, moſt diligent, and moſt faithful ſeruice.

In ſo much, that whē the lord god had geuen kinge Saule into Dauids handes in his owne caue, he would not hurte him, when he might without al bodely peril eaſely haue ſlain hī: no, he would not ſuffer any of his ſeruauntes, once to lay their handes vpō king Saul, but praied to god in this wiſe: lord kepe me from doing that thing vnto my maiſter, the lordes anointed: keepe me that I laie not my hande vpō him, ſeing he is the anoīted of ye lord: for as truely as the lorde liueth, (except the lorde ſmite him, or except his day come, or that he go down to warre & in battaile periſhe) the lorde be mercifull vnto me, that I lay not my hande vpon the lordes anointed. And that Dauid might haue killed his enemy king Saule, it is euidētly proued, in the firſte boke of the kinges, both by the cutting of the lappe of Saules garment, and alſo by the playne confeſſion of kinge Saule. Alſo an other time (as it is mēcioned in the ſame booke) when the moſt vnmercifull, and moſte vnkind king Saule did perſecute poore Dauid, god didde againe geue king Saule into Dauides handes, by caſtinge of kinge Saule and his whole armye, into a deade ſleepe: ſo that Dauid and one Abiſai with him, came in the nighte into Saules hoſte, where Saule laye ſleepinge, and his ſpeare ſtacke in the ground at his head. Then ſa • de Abiſai vnto Dauid: god hath deliuered thine enemye into thy handes at this time, now therfore let me ſmite him once with my ſpeare to the earth, & I will not ſmite him again the ſecond time: meaning therby to haue killed him wt one ſtroke, and to haue made him ſure foreuer. And Dauid aunſwered and ſaid to Abiſai: deſtroy him not, for who can laye his handes on the lordes anointed and be giltles? And Dauid ſaid furthermore: as ſure as the lorde liueth, the lorde ſhall ſmite him, or his daye ſhall come to dy, or he ſhal deſcende or go doune into bataill, & there periſhe. The lord kepe me frō laying my hādes vpon the Lordes anointed. But take thou nowe the ſpeare that is at his head, & the cruſe of water, & let vs go: & ſo he did.

Here is euidently proued, that we may not wtſtand nor in any wayes hurt an anoynted king, which is gods liuetenaunt, vice gerent, and higheſt miniſter in that countrey where he is kinge. Obieccion But per aduenture, ſome here would ſay, that Dauid in his owne defence, might haue killed king Saule lawfullie, & with a ſafe conſcience. Aunſwere. But holy Dauid did knowe that he might in no wiſe wtſtande, hurt, or kil his ſouereigne lord & king: he did knowe, that he was but king Saules ſubiecth, though he wer ī great fauor with god, & his enemy kinge Saule out of gods fauor. Therfore, though he wer neuer ſo much prouoked, yet he refuſed vtterly to hurt the lordes anoynted. He durſte not for offending god & his own conſcience, (although he had occaſion and oportunitie) once lay his handes vpon gods high officer ye king, whō he did know to be a perſon reſerued & kept (for his office ſake) only to gods puniſhmēt & iudgemēt. Therfore he praieth ſo oft, & ſo eaneſtlye, that he lay not his handes vpon the lordes annointed. • ſal .lxxx. •• d . ••• . And by theſe .ii. exāples .ſ. Dauid (being named in ſcripture a man after gods own heart) geueth a generall rule & leſſon to al ſubiectes in the world, not to withſtand their liege lord & king, not to take a ſweord by their priuate authoritie againſt their king, gods anoynted, who only beareth the ſworde by gods auctoritie for the maintenance of the good, and for the puniſhment of the euill: who onely by gods lawe, hath the vſe of the ſweord at his commaūdement, & alſo hath al power, iuriſdicciō, regimēt coerciō & puniſhemēt, as ſupreme gouernour of all his realmes & dominiōs, & that euen by the auc • oritie of God, and by gods ordinaunces. Yet an other notable ſtory & doctrine is in the ſecund boke of the kinges, that maketh alſo for this purpoſe. Whē an Amalēchite, by kinge Saules own conſent & cōmaūdemēt, had killed kinge Saul, he went to Dauid, ſuppoſing to haue hadde great thāke for his meſſage, 〈…〉 . yt he had killed Dauids deadli enemye, and therefore he made great haſte to tell to Dauid the chaūce: bringing with him kinge Saules Croun that was vpon his head, and his bracelet that was vpon his arme, to perſwade his tidinges to be true. But godly Dauid was ſo far frō reioiſing at theſe newes, that immediatly & forthwt he rēt his clothes of his backe, he mourned & wept, & ſaid to the meſſenger: how is it that thou waſt not afraid, to lay thy handes on the lordes anointed to deſtroy him? And by & by Dauid made one of his ſeruaūtes to kil ye meſſēger, ſaying: thy bloude be on thine own head, for thy own mouth hath teſtified & witteneſſed agaīſt the, graūting that thou haſt ſlaine the lordes anointed. Theſe examples being ſo manyfeſt and euident, it is an intolerable ignoraunce, madnes, & wickednes, for ſubiectes to make any murmuring, rebellion, reſiſtence or wtſtāding, cōmociō, or inſurrectiō againſte their moſte dere and moſt dreade ſouereinge Lorde & king, ordeyned and appoynted of Goddes goodnes, for their commoditie, peace and quietnes. Yet let vs beleue vndoubtedli, (good chriſtiā people) that we maye not obey Kinges, Magiſtrates, or any other, (though they be our owne fathers) if they woulde commaunde vs to do any thing, contrary to gods cōmaundemētes. In ſuch a caſe, we oughte to ſay with ye Apoſtles:Actes. we muſt rather obey God then man. But neuertheles in yt caſe, wee may not in any wiſe withſtande violētly, or rebel againſt rulers, or make any inſurrecciō, ſediciō, or tumultes, either by force of armes, (or other waies) againſt the annointed of the lord, or any of his appointed officers. But we muſte in ſuch caſe, paciently ſuffer al wronges & iniuries, referring the iudgemēt of oure cauſe onely to god: Let vs feare ye terrible puniſhmēt of almightie God, againſt traitors, or rebellious perſons, by ye exāple of Chore, Dathan, & Abiron, which repugned & grudged againſt gods Magiſtrates, and officers, and therfore the earthe opened, and ſwallowed thē vp alyue. Other for their wicked murmuring and rebellion, were by a ſodaine fire ſente of god, vtterly conſumed. Other for their frowarde behauioure to their rulers and gouerners, Gods miniſters, were ſodainely ſtrycken, with a foule leproſy. Other were ſtinged to death with wonderfull ſtrange firie ſerpentes. Other were ſore plagued, ſo that there was killed in one day, the numbre of fourtene thouſand and ſeuen hundred, for rebellion againſt them; whom god had appointed to be in authoritie. Abſalon alſo, ••• e. • ii. rebelling againſte his father Kinge Dauid was puniſhed with a ſtraunge and notable death.

The thyrde parte of the Sermon of Obedience.

YE haue heard before in this ſermō of good ordre & obedience, manifeſtly proued bothe by ſcriptures & examples, that al ſubiectes are boundē to obey their magiſtrates, and for no cauſe to reſiſte or withſtand, rebel, or make any ſedicion againſte them, yea although thei be wicked men. And let no man thinke yt he can eſcape vnpuniſhed, yt cōmitteth treaſō, conſpiracie, or rebelliō, againſt his ſouereigne Lord the King, though he cō mit ye ſame neuer ſo ſecretly; either in thought, word or dede: neuer ſo preuelye, in his prieuye chambre, by himſelfe, or openly communicating, and conſultyng wt other. For treaſon wil not be hid: treaſon wil oute at the length. God will haue ye moſt deteſtable vyce, bothe opened & puniſhed, for that it is ſo directly againſt his ordeynaunce, and againſt his high principal iudge, & anointed in earth. The violence & imury, yt is committed againſt authoritie, is commited againſte God, the cōmon weale, & thee whole realme, whiche god wil haue knowen, & condingly or woorthelye puniſhed, one waye or other. For it is notably written of the Wiſe mā in Scripture, in ye booke called Eccleſiaſtes:Eccle. x. wiſhe the Kinge no euyll in thy thought, nor ſpeake no hurt of him in thy priuy chā bre: for a byrde of the ayre ſhal betraye thy voice, and with her fethers, ſhall bewraye thy woordes. Theſe leſſons and exaumples are written for our learning. Therfore let vs al feare the moſte deteſtable vice of rebellion, euer knowing and remembring, that he yt reſiſteth or wt ſtandeth cōmon authoritie, reſiſteth or wt ſtādeth god & his ordinaunce, as it may be proued by many other mo places of holye Scripture. And here let vs take here yt we vnderſtād not theſe or ſuch other like places (which ſo ſtreightly cōmaūde Obedience to ſuperiours, and ſo ſtreightly puniſheth rebellion, and diſobedience to ye ſame) to be meant in any cōditiō of ye pretenſed or coloured power of ye Biſhop of Rome. For truly ye ſcripture of god alloweth no ſuch vſurped power, ful of enormitties, abuſiōs & blaſphemies. But ye true meaning of theſe, and ſuche places, be to extoll and ſette forth goddes true ordinaūce, & ye authoritie of gods annointed kinges, & of their officers appointed vnder thē. And concerning ye vſurped power of the Biſhop of Rome, whiche he moſt wrongfully challēgeth, as ye ſucceſſor of Chriſt & Peter: we may cafily perceiue how fals, ſemed, & forged it is, not onely in yt it hath no ſufficiēt groūd in holy ſcripture, but alſo by ye fruites & doctrine thereof. For our ſauior Chriſt, & S. Peter, teacheth moſte earneſtly & agreably obedinece to kinges, as to the chiefe, & ſupreme rulers in this worlde, nexte vnder god: but ye biſhop of R • me teacheth yt thei yt are vnder him, • r fre frō al burdēs & charges of ye cōmō wealth & obediēce towardes their prince, moſt clearly againſt Chriſtes doctrine an d. ſ. Peters. He ought there fore rather to be called Antichriſt, & the ſucceſſour of the Scribes & Pharyſies, then Chriſtes vicar, or ſ. Peters ſucceſſour: ſeing, yt not only in this poynte, but alſo in other weighty matters of Chriſtiā religiō, in matters of remiſſiō & forgeuenes of ſinnes, & of ſaluation, he teacheth ſo directli againſt, both ſ. Peter & againſt our ſauiour Chriſt: who not onely taught obedience to kinges, but alſo practiſed obedience in theyr cōuerſaciō & liuing. • ath. • i. For we reade, yt they both paied tribute to ye king. And alſo we read, yt the holy virgin Mary, mother to our ſauiour Chriſte, & Ioſeph, who was taken for his father, at ye Emperours cōmaundement, went to the citie of Dauid, named Bethleem, ••• e. ii. to be taxed emōg other, & to declare their obedience to the magiſtrates, for gods ordinaunces ſake. And here let vs not forgette the bleſſed virgin Maries obedience: for although ſhe was highlye in gods fauour, and Chriſtes naturall mother, & was alſo great with childe that ſame time, & ſo nighe her trauaile, that ſhe was deliuered in her iourneye: yet ſhe gladly without any excuſe or grudging (for conſcience ſake) did take that cold & foule winter iourney, being in ye meane ſeaſō ſo pore, yt ſhe lay in ye ſtable, & there ſhe was deliuered of Chriſte. And according to ye ſame,Peter. 〈◊〉 lo, how ſ. Peter agreeth, writig by expreſſe words, in his firſt Epiſtle: ſubmit your ſelues or be ſubiect (ſaieth he) vnto kinges, as vnto ye chiefe heades, or vnto rulers, as vnto them that are ſente of him, for the puniſhmente of euill doers, and for the praiſe of them yt do well, for ſo is the wil of God. I nede not to expoūd theſe wordes, they be ſo plaine of them ſelfes. S. Peter doth not ſay: ſubmit your ſelfes vnto me, as ſupreme head of the Church: neither he ſaieth, ſubmit your ſelues frō time to time, to my ſucceſſors in Rome: but he ſaieth, ſubmit your ſelfes vnto your kinge, your ſupreme head, & vnto thoſe that he appoynteth in authoritte vnder him. For that ye ſhall ſo ſhewe your obedience, it is the wyll of God. God will that you be in ſubiection to your head and king. That is gods ordinaunce, gods commaundement, & gods holy wil, that the whole body of euery realme, and al the membres and partes of the ſame, ſhalbe ſubiect to their heade, their king, and that (as S. Peter writeth) for ye lordes ſake:i. Peter • ii. Rom. xi • and (as S. Paule writeth) for conſcience ſake, and not for feare onely. Thus we learne by the worde of god, to yelde to oure kyng, that is dewe to our king, that is honor, obedience, paimentes of dewe taxes, cuſtomes, tributes, ſubſidies, loue and feare.Ma. xxi •• Rom. xii Thus we knowe partly our bounden dueties to commen authoritie, nowe let vs learne to accompliſhe the ſame. And let vs moſt inſtauntly and heartilye praye to God, the onely authour of all authoritie, for all them that be in authoritie, according as S. Paule willeth, writing thus to Timothie, in his firſt epiſtle: I exhorte therfore, that aboue all thinges, prayers,i. Timo. ii. ſupplicacions, interceſſions, and geuing of thankes be done for all men: for kinges, and for al that he in authoritie, that we maye liue a quiete and a peaceable life, wt all godlines & honeſtie: for yt is good, & accepted or alowable in the ſight of god our ſauioure. Here S. Paule maketh an earneſt, and an eſpeciall exhortacion, concerning geuyng of thankes, and prayer for kinges and rulers, ſaying: aboue all thinges, as hee might ſay, in any wiſe principally & chiefely, let praier bee made for kynges. Let vs heartely thanke god for his great and excellent benefite and prouidence, concerning the ſtate of kinges. Let vs praye for thē, that thei maye haue gods fauoure, and gods protection. Let vs pray, that they maye euer in all thinges haue God before their eies. Let vs praye, that they may haue wiſedom, ſtrength, iuſtice, clemencie, zeale to gods glory, to gods verytie, to Chriſtian ſoules, and to the common wealth. Let vs praye, that they maye rightly vſe theyr ſweorde and authoritie, for the maintenaunce & defence of the catholique fayth couteyned in holye Scripture, and of their good and honeſt ſubiectes, and for the feare and puniſhmente of the euyll, and vitions people. Let vs praye, that they maye faithfully folowe the moſt faithful kings and Capitaynes in the Bible, Dauid, Ezechias, Ioſias, and Moſes,Iudith. v with ſuche other. And let vs praye for our ſelues, yt we maye liue godly, in holy & chriſtian conuerſation: ſo we ſhall haue God of our ſyde: And then let vs not feare what man can doo againſt vs. So we ſhal liue in true obedience, bothe to oure moſte mercifull kynge in heauen, and to oure moſte Chriſtian Quene in earth: ſo ſhall wee pleaſe God, and haue the exceding benefite, peace of conſcience, reſte and quietnes here in the worlde, and after this life, we ſhall enioye a better life, reſt, peace, and the euerlaſting bleſſe of heauē, which he graunt vs all, yt was obedient for vs al, euē to the death of the croſſe, Ieſus Chriſt: to whome with the father, and the holy ghoſt, be all honour & glory, bothe nowe and euer. Amen.

¶ 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 mēt by this worde (adultery) & how holy ſcripture diſſwadeth or diſcoū ſeyled from doing yt filthy ſinne: & finally what corruptiō cūmeth to mans ſoule through ye ſinne of adultery. Now to procede further, let vs heare what ye bleſſed apoſtle S. Paule ſaith to this matter. Wryting to ye Romaines, he hath theſe woordes:Rom. iiii. Let vs caſt away ye workes of darknes, & put on ye armours of light. Let vs walke honeſtly, as it were in ye daye time, not in eating and drynking, neither in chaumbringes and wantonnes, neyther in ſtrife & enuying, but put ye on ye 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 ye righte way vnto that vtter darkenes,Mathe. xiii. where wepynge and gnaſhinge of teeth ſhalbe. 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, • o. viii. ye ſhal dye. Agayne he ſayeth, flye from whoredome, for euery ſynne that a manne committeth, is without his body: but whoſoeuer cōmitteth 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 ſhalbe two in one fleſhe (ſaieth hee) but he yt cleueth to ye lord, is one ſpirite. What godlie reaſōns doth ye bleſſed Apoſtle S. Paule bring forth here, to diſſwade or diſcounſeylle vs frō 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 frō vs, throughe whoredome, & in his place to ſette the wicked ſpirites of vncleannes & fornication, & to be ioyned, and doe ſeruice to them?1. Cor. vi. 1. Peter. i Ye are derelye boughte (ſaieth he) therefore gloryfye God in youre bodyes. Chriſte that innocent • ain • e of god, hath bought vs from the ſeruitude of the deuill, not with corruptible gold & ſiluer, but wt his moſt precious & deare heart bloud. To what intent? That we ſhould fall agayne vnto our old vnclennes, & abhominable liuyng? Nay verely: But that we ſhould ſerue him, all ye dayes of our life, in holyneſſe and righteouſeneſſe:Eſ •• xxxv • Luk • yt we ſhuld glorifie him in oure bodyes, by puritie and clenneſſe of life. He declareth alſo yt our bodies are the mēbers of Chriſt. How vnſemely a thing is it then, to ceaſe to be incorporate or imbodyed & one with Chriſte, & through whoredom to be ioyned, and made al one wt an whore? What greater diſhonour or iniury can we doe to Chriſt, then to take away from him, the membres of his body, & to ioyne thē two whores, deuils, & wicked ſpirites? And what more dyſhonour can wee do to oure ſelues, thē through vncleannes, to looſe ſo excellent a dignitie and fredome, & to become bonde flanes, & miſerable captiues, to the ſpirites of darkeneſſe? Lette vs therefore conſider, fyrſt the glorye of Chriſte, and then oure ſtate, our dignitie and fredom wherin god hath ſet vs, by geuinge vs his holy ſpyrite: and let vs valeantly defende the ſame agaynſte Sathan, and all his craftie aſſaultes: that Chriſte maye be honored, and that we looſe not our libertie or freedome, but ſtil remayne in one ſpirite with him.

Moreouer, in hys Epiſtle to the Epheſians, the bleſſed Apoſtle willeth vs, to be ſo pure,Ephe. v • & free from adulterye, fornication, and all vncleanneſſe, that we not once name them emonge vs (as it becommeth ſainctes) nor filthineſſe, nor foolyſhe talkynge, nor ieſting, which are not comely, but rather geuynge of thankes. For this ye know (ſaieth he) that no whoremonger, either vncleane perſon, •• t. v. 〈◊〉 vi or couetous perſon, (which is an ydolater) hathe any inheritaunce in the kyngdome of Chriſte and god. And that we ſhoulde remembre to be holy, pure, and free from al vncleanneſſe: The holy Apoſtle calleth vs Sainctes, becauſe we are ſanctifyed and made holye in the bloude of Chriſt throughe the holye Ghoſte.

Now if we be ſainctes, what haue we to do wyth the maners of the Heathen? Saincte Peter ſayeth: As he whiche called you is holy, • eter euen ſo bee ye holye alſo, in all your conuerſacion, becauſe it is wrytten: Be ye holye, for I am holy. Hitherto haue we heard how grieuous a ſynne fornication and whoredome is, • eui. xi •• d. xix. and howe greatly god doth abhore it. throughout the whole ſcripture. How cane it any otherwiſe be, then a ſynne of moſt abhominacion, ſeing it once maye not bee named emong the Chriſtians, muche leſſe it may in any poynte be committed. And ſurely, if we woulde weigh the greatnes of thys ſynne, and conſider it in the right kynde, we ſhoulde fynde the ſinne of whoredome, to be that moſt filthy lake, foule puddle, and ſtinking ſinke, whereinto all kindes of ſinnes and euils flowe: where alſo, they haue theyr reſting place and abyding.

For hath not the aduiterer a pryde in his whroedome? as the Wiſeman ſayeth: They are glad when they haue done euil, and reioyce in thinges that are ſtarke naughte. Is not the adulterer alſo ydle, and delighteth in no godly exerciſe, but only in that hys moſte filthy and beaſtly pleaſure? Is not his mynde pluckte, and vtterlye drawen awaye, from all vertuous ſtudies, and fruiteful labours, and only geuē to carnall & fleſhly imaginaciōs? Doth not ye whoremonger gene his minde to gluttonie, that he maye be the more apt to ſerue his luſtes, and carnal pleaſures? Doeth not the adulterer gene his minde to couetouſnes, & to polling and pillinge of other, that he may be the more able to mainteine his harlottes and whores, & to continue in his filthy, and vnlawful loue? Swelleth he not alſo with enuye, againſte other, fearing that his pray ſhould bee allured & taken awaye from him? Againe, is he not yrefull & repleniſhed with wrath & diſpleaſure, euen againſt his beſt beloued, if at any time, his beaſtly and diueliſhe requeſt bee letted. What ſinne, or kind of ſinne is it, that is not ioined with fornication and whoredome It is a monſter of manye heades: It receiueth all kindes of vices, and refuſeth all kindes of vertues. If one ſeuerall ſinne bringeth dānacion, what is to be thought of that ſinne, which is accompanied with al euils, & hath waiting on it, whatſoeuer is hateful to god, damnable to man, and pleaſaunt to Sathā?

Greate is the damnacion, that hangeth ouer the heades of fornicatours, and adulterers. What ſhall I ſpeake of other incommodities, whiche iſſue, and flowe out of this ſtinkynge puddell of whoredome? Is not that treaſure, which before al other is moſte regarded of honeſte perſons, the good fame & name of man and woman, loſt through whoredom? what patrimonie or liuelehode, what ſubſtāce, what goodes, what riches, doth whoredome ſhortly conſume & brīg to naught? What valiaūtnes & ſtrēgth is many times made weake, & deſtroied with whoredome? What wit is ſo fine, yt is not doted & defa • ed through whoredome? What beautie (although it were neuer ſo excellent) is not diffigured through whoredome?

Is not whoredome an enemie to the pleaſaunte floure of youthe & bringeth it not gray heares, & olde age, before ye time? What gifte of nature (although it were neuer ſo precious) is not corrupted with wordome? Come not ye french pockes, with other diuerſe diſeaſes, of whoredom? From whence come ſo many baſtardes and miſbegotten children, to the high diſpleaſure of god, & diſhonour of holy we blocke, but of whoredome? How many cōfirme all their ſubſtaūce and goodes, & at ye laſt fal into ſuch extreme pouertie, yt afterward thei ſteale, & ſo are hanged, through whoredome What comencion & manſlaughter commeth of whordome. Now many maidens be defloured, howe many wiues corrupted, howe many wydowes defiled, through whoredom? How much is ye publique & cōmune v • eale impoueriſhed, & troubled through whoredom? How much is gods worde cōtē ned & depraued by whoredom & whoremongers? Of this vice cōmeth a great parte of the diuorces▪ which (nowe a daies) be ſo commōly accuſtomed and vſed, by mēs priuate auethoritie, to the greate diſpleaſure of God, and the breache of the moſt holy knotte and bonde of matrimonie. For when this moſte deteſtable ſinne is once crept into the breaſt of the adulterer. ſo that he is entangled with vnlawfull and vnchaſte loue. ſtraighte waies, his true and lawefull wife is deſpiſed, her preſence is abhorred, her companie ſtinketh, and is lotheſome, what ſoeuer ſhe doth, is diſpraiſed, there is no quietnes in the houſe. ſo long as the is in ſight: Therefore to make ſhorte tale, muſt ſhe away, for her houſbande can broke her no longer. Thus through whoredome, is the honeſt and harmeleſſe wife put away, & an harlot receiued in her ſtede: & in like ſorte, it happeneth many times in the wife, towardes her houſbande O abhominacion: Chriſt our ſauiour, very god & man, comming to reſtore the lawe of his heauenly father vnto the right ſence, vnderſtāding, and meaning, (Among other thinges) refourmed ye abuſe of this law of god: For where as ye Iewes vſed of a longe ſufferaunce,Mat. xix. by cuſtome, to put awaie their wiues at their pleaſure, for euery cauſe: Chriſt correcting that euill cuſtome, did teach, yt if any mā put away his wife, & marieth an other for any cauſe, except only for adultery, (whiche then was death by the lawe) he was an adulterer, & forced alſo his wife ſo diuorced, to commit adultery, if the were ioined to any other man: & the mā alſo, ſo ioyned with her, to commit adultery.

In what caſe then are thoſe adulterers, which for the loue of an whore, put awaye their true and lawfull wife, againſte all lawe, righte, reaſon, and conſcience▪ O damnable is the ſtate wherin they ſtand. Swiſte deſtruccion ſhal fall on them, if they repēte not and amende not: for GOD will not euer ſuffre holy wedlocke thus to be diſhonoured, hated, and deſpiſed, He will once puniſhe this fleſhly and licentious maner of liuing, and cauſe that his holy ordinaunce, ſhalbe had in reuerence, and honoure.

For ſurely, wedloke (as the Apoſtle ſaieth) is honorable emonge al menne, •• chic. iii and the bed vndefiled: But whoremongers and fornicatours, God will iudge: that is to ſaye, puniſh & condemne. But to what purpoſe is this labour taken, to deſcribe, and ſet forthe the greatnes of the ſinne of whoredom, & the incommodities that iſſue & flow out of it, ſeing that breath and tongue ſhal ſooner faile any mā, then he ſhal, or may be hable to ſet it out, accordinge to the abhominacion and hainouſnes thereof? Notwithſtandinge this is ſpoken to the entent, that al men ſhoulde flee whordome, and liue in the feare of god: God graunt that it may not be ſpoken in vaine.

The thirde part of the ſermon againſt Adulterye.

IN the ſecond parte of this ſermon againſt adulteri, that was laſt read, you haue learned how earneſtly ye ſcripture warneth vs to auoide the ſinne of adultery, and to embrace clennes of life: & that through adultery we fall into al kindes of ſinnes, & are made bonde ſlaues to the deuil. Thorow cleannes of life we are made mē bres of Chriſt. And finally how farre adultery brīgeth a man from al goodnes, & driueth him headlong into al vices, miſchiefe, & miſery. Now wil I declare vnto you in ordre, with what greuous puniſhmētes god in times paſt, plagued adultery: & how certaine worldly Princes alſo, did puniſh it: that ye may perceiue, that whoredome and fornicacion be ſinnes, no leſſe deteſtable in the ſight of god, and of all good menne, then I haue hitherto vttered. In the firſte booke of Moſes wee re • de, that when mankinde beegan to be multiplied vpon the earth, • e •• . vi. the menne and w • omenne gaue their mindes ſo greatelie to fleſhely delight, and filthy pleaſure, that 〈…〉 withoute all feare of god. God ſeeīg this the •• ••• ſtly and abhominable liuinge, and per ••• uin • e that they amended not, but rather encreaſed dayly more and more, in their ſinnefull and vncleane maners, repented that he euer hadde made manne: and too ſhew how greatly be abhorced adultery, whoredom, fornicacion, and all vncleaneſſe, he made al the foū taines of the deepe earth, to burſte oute, and the ſluces of heauen to be opened, ſo that the raine came doune vpon the earth, by the ſpace of fourtie daies, and fourtie nightes, and by this meanes, deſtroied the whole worlde, and all mankinde, eight perſons onely excepted: that is to ſaye, Noe: the preacher of righteouſneſſe (as Saincte Peter calleth him) and his wife, his three ſonnes, and their wiues.

O what a grieuous plague dyd God caſt here vpon all liuinge creatures, for the ſinne of whordome?

For the whiche God toke vengeaunce, not onely of man, but alſo of beaſtes, foules, and all liuing creatures. Manſlaughter was committed beefore,Ge • e. iiii. yet was not ye worlde deſtroied for that: but for whoredome, all ye world (few only except) was ouer flowe • with waters, & ſo periſhed: An example worthy to be remembred, that ye maye learne to feare god.

Wee reade againe, that for the filthy ſinne of vncleanneſſe, Sodome and Gomor. and the other cities nighe vnto them,Gene. • ix. were deſtroied with fire and brimſtone from heauen: ſo that there was neither manne, woman, childe, nor beaſte, nor yet anye thinge that grewe vpon the earthe, there lefte vndeſtroied. Whoſe hearte tremb • eth not 〈◊〉 the he • ting of this hiſtory? Who is ſo drouned in whordom and vncleanes, yt will not now for euer after, leaue this abhominable liuing, ſeing that god ſo grieuouſly puniſheth vncleaneſſe to raine fire & brymſtone from heauen, to deſtroie whole cities, to kill manne, woman and childe, and all other liuinge creatures there abiding, to cōſume with fire, all yt euer grewe? what can be more manifeſt tokens of gods wrath & vengeaunce againſt vncleannes, & impuritie of lif? Marke this hiſtorie, (good people) and feare ye vengeaunce of god. Doe we not reade alſo, that god did ſmite Pharao,Gene. xiii. & his houſe, with greate plagues, becauſe that he vngodly deſired Sara, the wife of Abraham? Likewiſe reade we of Abimelech Kynge of Gerat, althoughe he touched her not by carnall knowledge.Gene. xx. Theſe plages & puniſhementes did god caſt vpon filthie and vncleane perſons, beefore the law was geuen, (the law of nature onely reigninge in the heartes of men) to declare howe great loue he had to Matrimonie or wedlocke: & again, how much he abhorred adultery, fornicacion, and all vncleanneſſe. And when the lawe that for badde whoredom, was geuen by Moſes to the Iewes did not GOD commaunde,Leut. xx. that the breakers thereof, ſhoulde be put to death? The wordes of the lawe be theſe: Whoſo committed adulterye with any mans wife, ſhall dye the death, both the manne and the womanne, beecauſe he hath broken wedlocke with his neighbours wife. In the lawe alſo it was commaunded, that a damoſel and a man taken together in whoredome, ſhoulde be both ſtoned to death. In an other place wee alſo reade, that God commaunded Moſes to take al the heade rulers, • u • . xx and Princes of the people, and to hange them vpon gibbetes openlye, that euery manne might ſee them, becauſe they either cō mitted, or did not puniſhe whoredome. Againe, did not god ſende ſuche a plague amonge the people, for fornicacion and vncleaneſſe that they dyed in one daye, three and twentye thouſande? I paſſe ouer for lacke of t • ue, manye other hiſtories of the holye Bible, whiche declare the grieuous vengeauncee, and heauie diſp • eaſure of GOD, againſte whoremongers, and adulterers. Certes, this extreme puniſhement appointed of god, ſhiweth euidentelye, howe greatly god hateth whoredō: And let vs not double. but that god 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. •• 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 wri • 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 peop •• , 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 • uniſheth the ſinne of adultery: let vs nowe heare • ertaine l •• es, whiche the ciuil Magiſtrates deuiſed in diuerſe coūtreyes, 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 whē any were taken in adultery,Lawes de •• ſed for • uniſhment • f whordō. 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 Atheniās 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 womā, 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 cōuerſacion. 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 conſeruaciō 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 ye iudgement,Luke. xi. with thys nacion, (meaning the vnfaithful Iewes) & ſhal condemne thē. For they repē ted at ye 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 cō 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 ſhalbe eaſier at ye day of iudgement to theſe heathen, thē 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 cōpariſō of the grieuous tormētes which adulters, fornicatours, and al vncleane perſones ſhall ſuffer after thys lyfe. For al ſuche ſhalbe excluded, and ſhut out of the kingdome of heauen, as Saincte Paule ſayeth: be not deceiued, 1. Cor. vi. Gol • . v. Ephe. v. for neyther whoremōgers, 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 ſhalbe fier & brimſtone:Mat xui. Luke .iii. there ſhalbe 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 vpō 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 cō 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 ſhalbe 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 whoredome.

And here are all degrees to be moniſhed, whether they be married or vnmarried, to loue chaſtitie and clennes of lyfe. For the married are bounde by the lawe of God ſo purely to loue one an other, that nether of them ſeeke any ſtraunge loue. The man muſt onely cleaue to hys wyfe, and the wyfe agayne only to her huſband: they muſt ſo delight one in an others companye, that none of them couete any other. And as they are bounde, thus to liue together in all godlyneſſe and honeſlye, ſo lykewyſe is their duetie, vertuouſlye to brynge vp their children, and to prouide that they fall not into Sathans ſnare, nor into any vnclēnes, but that they come pure and honeſt vnto holy wedlocke, when tyme requireth. So likewiſe oughte all maiſters and rulers to prouide, that no whoredome, nor any point of vnclennes, bee vſed among theyr ſeruauntes. And again, they yt are ſingle, and fele in themſelues, that they cannot lyue without the company of a woman, let them get wyues of their own, and ſo liue godli together. For it is better to marry, then to burne.

And to auoide fornicacion,i. Cor. vii. ſaith the Apoſtle, let euery man haue his own wife, and euerye woman her own huſbande. Finally, al ſuch as fele in thēſelues, a ſufficiencye and habilitie (throughe the workynge of gods ſpirite) to leade a ſole and continent lyfe, let thē praiſe god for his gift, and ſeke al meanes poſſible to maintaine theſame: as by reading of holy ſcriptures by godly meditacions, by continual praiers, & ſuche other vertuous exerciſes. If we all on thys wyſe wil endeuoure our ſelues to eſchewe fornicacion, adultery, and all vnclennes, and leade our liues in all godlynes and honeſtye, ſeruinge God with a pure and cleane hearte, and glorifying him in our bodyes, by leadyng an innocente and harmeleſſe lyfe, we maye be ſure to be in the number of thoſe, of whom our ſauioure Chryſte ſpeaketh in the goſpell on thys maner:A •• th. v. bleſſed are the pure in hearte, for they ſhall ſee God: to whom alone, bee all glorye, honoure, rule, and power, worldes withoure ende. Amen.

〈…〉 againſt contencion.

IT hath ben declared vnto you in this ſermon againſte ſtrife and braulinge, what greate inconuenience commeth thereby, ſpecially of ſuche contencion as groweth in matters of religion. And howe, when as no man will geue place to an other, there is none ende of contencion and diſcorde. And that vnitie, whiche God requireth of chriſtians, is vtterly thereby neglected and broken. And that this contencion ſtandeth chiefely in two pointes, as in picking of quarelles, and makinge froward aunſwers. Nowe ye ſhal heare Sainct Paules wordes, ſayinge: Dearely beloued, auenge not your ſelues, but rather geue place vnto wrath, for it is written: vengeaunce is mine, I wil reuenge, ſaieth the lorde. Therefore if thine enemy hunger, fede him: if he thirſt, geue him drinke: bee not ouercome with euill,Deu. xxxii. but ouercome euill with goodnes. All theſe be the wordes of ſainct Paule. But they that be ſo ful of ſtomacke, and ſette ſo muche by themſelues, that they maye not abide ſo muche as one euill woorde to be ſpoken of them. • eraduenture will ſaye: if I bee euill reuiled, ſhall I ſtand ſtill like a gooſe, or a foole, with my finger in my mouth? Shall I bee ſuche an ydiote & diſerd, an obiecciō. to ſuffre euery manne to ſpeake vpon me what they liſt, to rayle what they liſt, to ſpewe out all their ve • ume againſt me, at their pleaſures. Is it not conueniente, that he that ſpeaketh euill ſhould bee aunſwered accordinglye: If I ſhall vſe this lenitie and ſoftnes. I ſhal both īcreaſe mine enemies frowardneſſe, and prouoke other to doe like. Suche reaſons make they that can ſuffre nothinge, An āſwere for the defence of their impacience. And yet, if by frowarde anſwering to a froward perſon, there were hope to remedie his frowardneſſe, he ſhould leſſe offend, yt ſhould ſo anſwere, doing the ſame not of yre, or malice, but onely of that intente, that he that is ſo frowarde or malicious, maye be refourmed. But he that cannot amende another mannes faulte, or cānot amend it without his owne fault, better it were yt one ſhoulde periſh, then two, Then if he cannot quiete him with gentle wordes, at the leaſt lett him not folowe him, in wicked and vncharitable woordes. If he can paeifie him with ſufferinge, lette him ſuffre: and if not, it is better to ſuffre euill, then to dooe euill: too ſaye well, then to ſaye euill. For to ſpeake well againſte euill, commeth of the ſpirite of GOD: but to rendre euill for euill, commeth of the contrarie ſpirite.

And he that cannot temper ne rule his owne anger is but weake and feble, and rather more like a woman or a childe, then a ſtronge manne. For the true ſtrength and manlineſſe, is to ouercome wrathe, and to deſpiſe iniurie, and other mennes fooliſſheneſſe. And beſides this, he that ſhall deſpiſe the wronge doen vnto him by his enemye, euery mane ſhall perceiue, that it was ſpoken or doen without cauſe: where as contrarye, he that doth fume & chafe at it, ſhall helpe the cauſe of his aduerſarie, geuinge ſuſpicion that the thinge is true. And ſo in going about to reuenge eu • l we ſhewe our ſelues to be euil, and while wee will puniſhe, and reuenge an other mans foly, we double and augement our owne foly. But many pretenſes finde they, that be wilful, to colour their impacience. Mine enemie (ſay they) is not worthy to haue gentle wordes or deedes, beinge ſo ful of malice, or frowardnes. The leſſe he is worthy the more arte thou allowed of GOD: the more art thou cōmended of Chriſt, for whoſe ſake thou ſhouldeſt rendre good for euill, becauſe he hath commaū ded thee, & alſo deſerued that thou ſhouldeſt ſo dooe. Thy neighbor hath peraduenture with a worde offended the: cal thou to thy remembraunce, with how many wordes & dedes, how grieuouſ • y thou haſt offended thy lorde god. What was man, when Chriſte died for him? was he not his enemie, and vnworthy to haue his fauour and mercy? Euen ſo, with what gentlenes and pacience doeth he forbeare and tollerate & ſuffer thee, althoughe he is daiely offended by thee? Forgeue therfore a ligt • repaſſe to thy neighbour, that Chriſt maye forgeue thee, many thouſandes of treſpaſſes, whiche art euerie day an offender. For if thou forgeue thy brother, being to thee a treſpaſſer, then haſt thou a ſure ſigne and tokē, that god wil forgeue thee, to whom al men be debters or treſpaſſers. How wouldeſt thou haue god merciful to ye, if thou wilte be cruell vnto thy brother? Canſt thou not finde in thine hearte to do yt towardes an other, that is thy felow, whiche god hath doen to thee, that art but his ſeruaunte? Ought not one ſinner to forgeue another, ſeing that Chriſt, whiche was no ſynner, did praye to his father for them, that withoute mercy • nd diſpitfully put him to death? Who, when he was reuiled,i. Pet. ii. did not vſe reuiling wordes againe, & when he ſuffred wrongfully, he did not threaten, but gaue all vengeaunce to the iudgemente of his father, which iudgeth rightfully. And what crakeſt thou of thy heade, if thou laboure not to bee in the body? Thou canſt be no membre of Chriſt, if thou folow not the ſteppes of Chriſt: who (as the Prophete ſaith) was led to death like a lambe, • ſoi. iiii. not openinge his mouth to reuiling, but opening his mouthe too praying for them that crucified him, ſaiyng: Father, forgeue them,Luke .xxiii. for they cannot tell what they doe.

The which example, a none after Chriſt, ſainct Stephin did folowe,Acte. vii. and after ſainct Paule: We be euill ſpoken of (ſaith he) and ſpeake well, we ſuffre perſecucion & take it paciently: 〈◊〉 Cor. iiii. Men curſe vs, & we gently entreate. Thus. ſ. Paule taught that he did, & he did that he taught: Bleſſe you (ſaieth he) thē that perſecute you: bleſſe you, and curſe not. Is it a great thīg to ſpeake wel to thine aduerſarie, to whome Chriſt doth commaund the to do well? Dauid whē Semei did call him all to nought, did not chide againe, but ſaid paciently: ſuffre him to ſpeake euil, if perchaunce ye lord wil haue mercy on me. Hiſtories be ful of exā ples of Heathē men, that toke very mekely, both opprobrious & reprocheful wordes & īiurious or wrōgful dedes. And ſhal thoſe Heathē excel in paciēce, vs, yt profeſſe Chriſt, ye teacher and exāple of all paciēce? Liſander, when one did rage againſt him, in reuilīg of him, he was nothinge moued, but ſaid: goe to, go to, ſpeake againſt me aſmuch, & as oft as thou wilt, & leaue out nothinge, if perchaunce by this meanes thou maiſt diſcharge the of thoſe naughtie thinges, with the whiche it ſemeth, that thou art full laden. Many men ſpeake euil of al menne, becauſe they cā ſpeake well of no manne. After this ſort, this wiſe man auoided from him, the reprocheful wordes ſpoken vnto him: imputing and laying them to the naturall ſicknes of his aduerſarie.

Pericles, when a certaine ſcoulder, or a railing felow did reuile him, he anſwered not a worde again, but went into a galery: & after toward night, when he went home, this ſcoulder folowed him, rageing ſtill more and more, becauſe he ſawe the other ſo ſett nothing by him. And after that he came to his gate, (being darcke nighte) Pericles commaunded one of his ſeruauntes to light a torche, & to bringe the ſcolder home to his owne houſe. He did not onely with quietnes ſuffre this brawler pacientely, but alſo recompenced an euill turne with a good turne, & that to his enemie. Is it not a ſhame for vs that profeſſe Chriſt, to be worſe then Heathen people, in a thinge chiefly pertaining to Chriſtes religion? ſhal philoſophie perſwade them more, then goddes woorde ſhall perſwade vs? Shall naturall reaſon preuaile more with thē, then religion ſhal do with vs? Shal mans wiſedome leade them to that thinge, wherunto the heauenly doctrine cannot leade vs? What blindenes, wilfulnes, or rather madneſſe is this?

Pericles being prouoked to anger with many vilainous wordes, anſwered not a worde. But we ſtirred but with one litle word, what foule worke do we make? How do we ſinne, rage, ſtampe, and ſtare like madde men? Many men of euery trifle, will make a great matter, and of the ſparke of a litle worde, will kindle a great fire, taking all thinges in the worſte parte. But how muche better is it, and more like to the example and doctrine of Chriſt, to make rather of a great fault in our neighbour, a ſmall fault, reaſoning with our ſelfes after this ſort. He ſpake theſe wordes, but it was in a ſodaine heate, or the drinke ſpake them, & not he, or he ſpake them at the mociō of ſome other, or he ſpake them, being ignoraunt of the truth: he ſpake them not againſt me, but againſt him whome he thought me to bee. But as touching euil ſpeaking,Reaſōs to • noue men • rom querel • ickinge. he that is ready to ſpeake euil againſt other menne: firſt lette him examine himſelfe, whether he be faultleſſe and cleare of the faulte, whiche he findeth in an nother. For it is a ſhame when he that blameth an other for any fault, is giltie himſelf either in the ſame faulte, either in a greater. It is a ſhame for him that is blinde, to call another manne blinde: and it is more ſhame for him that is whole blinde, to cal him blinkarde, that is but pore blinde. For this is to ſee a ſtrawe in another mannes eye, when a man hath a blocke in his own eye. Then let him conſider, that he that vſeth to ſpeake euill, ſhall commonly bee euill ſpoken of againe. And he that ſpeaketh what he will for his pleaſure, ſhalbe compelled to heare that he would not, to his diſpleaſure. Moreouer lette him remembre that ſaying: that we ſhall geue an accoumpte for euery idle worde.Mat. xii. Howe muche more then ſhall we make a reconinge for our ſharpe, bitter, brauling, and chiding wordes, whiche prouoke our brother to be angrie, & ſo to the breache of his charitie, And as touching euill anſwearinge, al though we • ee neuer ſomuche prouoked by other mennes euill ſpeaking, yet we ſhall not folow their frowardnes by euil aunſweryng, if we cōſider, that anger is a kinde of madnes, and that he whyche is angry, is (as it wer for the time) in a phrenſy.Reaſon 〈◊〉 to moue men from frowarde • aunſwerynge. Wherfore let him beware, leſt in his fury he ſpeake any thing, wherof afterwarde he may haue iuſt cauſe to be ſory. And he that wil defende that anger is no fury, but that he hath reaſon, euē when he is moſt angry, then let him reaſon thus wyth himſelfe, whē he is angrye. Nowe I am ſo moued and chafed, that within a litle while after, I ſhalbe otherwaies minded: wherfore then ſhould I now ſpeake any thynge in mine anger, which hereafter, when I would fayneſt, cannot be chaunged? Wherfore ſhal I doe any thing now, beeing (as it were) out of my wit, for the which, whē I ſhall come to my ſelfe againe, I ſhalbe verye ſadde? Why dooeth not reaſon? Why doeth not godlines? Yea, why doeth not Chryſt obtein ye thyng now of me, which hereafter time ſhal obteine of me? If a man be called an adulterer, vſurer, drunkarde, or by any other ſhamefull name, let hym cōſider earneſtly, whether he be ſo called truly or falſly: if truely, let him amende hys fault, that his aduerſary may not after worthely charge him with ſuch offences: if theſe thinges be layed againſt hym falſly, yet let him conſider. whether he hath geuen any occaſion to bee ſuſpected of ſuch thynges, and ſo he maye both cut of that ſuſpicion wherof thys ſlaunder did ariſe, and in other thynges ſhall lyue more warelye. And thus vſing oure ſelues, we maye take no hurte, but rather muche good, by the rebukes and ſlaunders of oure enemye. For the reproche of an enemye, maye be to many men a quicker ſpurre to the amendeme • te of their life, then the gentle monicion of a frende. Phillippus the king of Macedonye, when he was euilſpoken of by the chyefe rulers of the citie of Arthens he did thanke them hertely, becauſe by them he was made better, both in his wordes and dedes: for I ſtudye (ſaied he) bothe by my ſayinges and doynges, to proue them lyars.

¶ The thirde parte of the Sermon • gaynſt contencion.

YE heard in the laſt leſſon of the ſermon agaynſt •• fe and braulynge, howe we may anſwere them whiche mainteine their frowarde ſaying • s in cōtencion, & that wyl reuenge with wordes ſuch euil as other men doe to them. And finally howe we may accordynge to gods wyl, order our ſelues: & what to conſider towardes them, when we are prouoked to contenciō and ſtrife wyth raylyng wordes. Now to procede in the ſame matter, you ſhall knowe the ryght waye how to diſproue and ouercome your aduerſary and enemye.

Thys is the beſt way to improue a mans aduerſary ſo to lyue, that all whiche ſhall knowe his honeſtye, may beare wytnes, that he is ſlaundered vnworthely. If the faulte whereof he is ſlaundered, bee ſuche, that for the defence of hys honeſlye, he muſte nedes make anſwere▪ yet let him anſwer quietly and ſoftely, on thys faſhyon: that thoſe faultes bee layed agaynſte hym falſlye. For it is trueth, that the wiſe mā ſayeth:P •• .xv. a ſofte aunſwere aſſwageth anger, and a heard and ſharpe aunſwere doeth ſtirre vp rage and furye. The ſharpe aunſwere of Nabal, did prouoke Dauid to cruel vengeaunce:i. res. xx • . but the gentle wordes of Abigail, quenched the fier again, that was all in a flame. And a ſpeciall remedy agaynſte malycyous ionges, is to arme oure ſelues with pacience, mekenes, & ſilence, leſt wt multiplying wordes wc the enemie, we be made as euil as he.An obie • cyon. But they that cannot beare one euil worde, peraduenture for their owne excuſe, wil allege that which is written: he that deſpyſeth his good name is cruel. Alſo we reade: anſwere a foole accordyng to hys fooly ſ •• es.Pro. xxvi And our lord Ieſus did hold his peace at certain euil ſayings but to ſome, he anſwered diligen ••• ▪ He heard men call him a Samaritaine, a carpent •• s ſonne, a wine drinker, and he helde hys pe •• e: but when he heard them ſay, thou haſt a Deuil within the,Iohn. xix he anſwered to that earneſtly. Trueth it is in dede, that there is a tyme,An nu •• ſwere: • when it is conuenient to anſwer a foole accordyng to his foliſhnes, leſt he ſhould ſeme in his own conceite to be wiſe. And ſometyme it is not profitable to anſwere a fole, accordyng to hys foliſhnes, leſt the wyſe man be made lyke to the fole. When our infamye or the reproche that is done vnto vs is ioyned with the perill of many, then is it neceſſarye in aunſwering to be quicke and ready. For we reade that many holy men of good zeales, haue ſharpelye and fiercely, both ſpoken and anſwered tiraūtes and euil men: whiche ſharpe wordes came not of anger, rancor or malice, or deſyer of vengeaunce, but of a feruent deſyer to bryng them to ſhe true knowledge of God, and from vngodly liuinge, by an earneſte and ſharpe rebuke and chydyng.Mat. i • i. In thys zeale Saincte Iohn Baptiſt called the Phariſeis, Adders broobe: and. 〈◊〉 iii. S. Paule called the Galathyans ſoles: and the men of Crete, he called lyars, euill beaſtes, and ſluggiſhe bellies: • im • . i. • ba • li. iii. and the falſe Apoſtles, he called dogges and craftye workemen. And thys zele is godlye and to be allowed, as it is plainly proued by the example of Chriſt, who although he were the fountayne and ſpryng of all mekenes▪ genilenes and ſoftnes: yet he calleth the obſtinate Scribes and Phariſeis, 〈◊〉 . xxiii. blinde guides, fooles, paynted graues, Hipocrites, ſerpētes adders brode; a corrupt and wicked generacion. Alſo he rebuketh Peter egerly, 〈◊〉 . xvi. ſaying: goe behynde me Sathan. Likewiſe. S. Paule reproueth Elimas, ſaying: •• te. xiii O thou full of all crafte and guyle, enemy to all iuſtice, thou ceaſeſte not to deſtroye the ryghte waies of god: and now loe, the hand of the lord is vpon thee, and thou ſhalt be blinde, and not ſee for a tyme. 〈◊〉 . v. And. S. Peter reprehendeth Ananias verye ſharpeli, ſaying: Ananias, how is it that Sathā hath filled thy heart, that thou ſhouldeſt lie vnto the holy goſt? This zeale hath been ſo feruente in many good men, that it hath ſtirred thē, not only to ſpeake bitter and eger wordes: but alſo to doe thynges, whyche might ſeme to ſome, to be cruell, but in dede the bee very iuſt, charitable and godly, beecauſe they were not doen of yre, malice, or contencyous mind, but of a feruent mind to the glory of god, and the correccion of ſinne, executed by men, called to that office. For in thys zeale, our Lord Ieſus Chryſt dyd driue with a whippe,Iohn. ii. Exo. xxxii the biers and ſellers out of the temple. In this zeale Moſes brake the two tables, which he had receyued at gods hande, when he ſaw the Iſraelites •• unſyng about a calſe: and cauſed to be killed .xxiii. M. of his own people. • um. x • But the •• example • are not 〈◊〉 be fol •• •• wed of 〈◊〉 very b •• but as 〈◊〉 be called to o •• p •• and ſet 〈◊〉 aucthouty Iame. iiii. Pro. xx. In this zeale Phinees the ſonne of Eleaſar, did thruſt through with his ſword, zambry and Coſby, whom he founde together ioined in the acte of Lecherye. Wherfore, now to returne againe to contencious wordes, and ſpecially in matters of religion, and gods worde, (whyche would be vſed with all modeſtie, ſobernes and charitie) the wordes of. S. Iames ought to be wel marked, and borne in memorye▪ where he ſayeth: that of contencion riſeth all euyl. And the wyſe kyng Salomon ſayeth: honoure is due to a man that kepeth hymſelf frō contencion, and al that mingle themſelues therwith be foles. And becauſe this vice is ſo muche hurtefull to the ſocietie of a common wealth, in all well ordered cities, theſe common braulers and ſholders, be puniſhed with a notable kinde of payne: as to be ſet on the coking ſtole, pillery, or ſuch lyke. And they bee vnworthy to liue in a common wealth, the which d • aſmuch as lieth in them, with brauling and ſkolding to diſturbe the quietnes and peace of the ſame. And wherof commeth thys contencion, ſtryfe, and varyaunce, but of pryde and vayneglory? Let vs therfore humble our ſelues vnder the myghtie hande of god,i Pet. • . Luke. • . whyche hath promyſed to reſte vpon them, that bee humble and lowe in ſpirite. If we be good and quiet Chriſtian men, let it appeare in our ſpeach and tongues. If we haue forſaken the deuill, lette vs vſe no more deuelyſhe tonges. He that hath been a raſ •• ing ſholder, nowe lette hym be a ſober counſayloure. He that hath been a malicious ſiaund erer, now let hym be a louing comforter. He that hath been a▪ vain railer, now let hym be a goſtly teacher. He that hath abuſed his tong in curſing, now let him vſe it in bleſſyng. He that hath abuſed his tong in euil ſpeakyng, now let hym vſe it in ſpeakyng wel. Al bitternes, anger, raylyng, and blaſphemye, let it be auoyded frō you. If you may, and it pe poſſible, in no wyſe be angry. But if you may not be cleane voide of this paſſion, then yet ſo temper and bridle it, that it ſtirre you not to contencion and braulyng. If you be prouoked wyth euyll ſpeakyng, arme youre ſelfe wyth pacience, lenitie and ſilence, ether ſpeaking nothing, or els beeyng very ſoft, meke and gentle in anſweryng. Ouercome thine aduerſaryes with benefytes and gentlenes. And aboue all thynges, kepe peace & vnitie: be no peace breakers, but peace makers. And then there is no doubt, but that god, the aucthor of comforte and peace, wil graunt vs pence of conſciēce and, ſuche concorde and agremente, that with one mouth and mynde, we may gloryfye god the father of our Lord Ieſus Chryſt: to whom be al glory now and euer. Amen.