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¶ A fruitfull exhortation, to the readyng and knowledge of holy scripture.
¶ A fruitful exhortation, to the reading and knowledge of holy scripture.
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VNto a Christian man, there can be nothynge, either more necessarie, or profitable, then the knowledge of holy scripture: Unto a Christian man, there can be nothing, either more necessary, or profitable, then the knowledge of holy scripture:
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forasmuche, as in it, is conteyned Gods true word, settyngefurth his glorie, and also mannes duetie.
forasmuch, as in it, is contained God's true word, settyngefurth his glory, and also Man's duty.
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And there is no truth, nor doctrine, necessary for our iustificacion, and euerlastyng saluacion, but that is, (or may be) drawen out of that fountain, and welle of truth.
And there is no truth, nor Doctrine, necessary for our justification, and everlasting salvation, but that is, (or may be) drawn out of that fountain, and well of truth.
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Therfore, as many as be desirous, to entre into the right and perfect way vnto God, must applie their myndes, to knowe holy scripture, without the which, they can neyther sufficiently knowe God and his will, neither their office and duetie. Therefore, as many as be desirous, to enter into the right and perfect Way unto God, must apply their minds, to know holy scripture, without the which, they can neither sufficiently know God and his will, neither their office and duty.
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And as drynke is pleasaunt to them, that be drie, and meat to them that be hūgery:
And as drink is pleasant to them, that be dry, and meat to them that be hungry:
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so is the readyng, hearyng, searchyng ▪ and studiyng of holy scripture, to theim that be desirous to knowe God,
so is the reading, hearing, searching ▪ and studiyng of holy scripture, to them that be desirous to know God,
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or them selfes, and to do his will.
or them selves, and to do his will.
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And their stomackes onely, do lothe and abhorre the heauenly knowledge, and foode of Gods word, that be so drouned in worldly vanities that they neither sauor God, nor any Godlines: And their stomachs only, do loath and abhor the heavenly knowledge, and food of God's word, that be so drowned in worldly vanities that they neither savour God, nor any Godliness:
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For that is the cause why they desire suche vanities, rather then the true knowledge of God.
For that is the cause why they desire such vanities, rather then the true knowledge of God.
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As they that are sicke of an ague, whatsoeuer they eate or drinke (though it bee neuer so pleasaunt) yet it is as bitter to theim, As they that Are sick of an ague, whatsoever they eat or drink (though it be never so pleasant) yet it is as bitter to them,
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as wormewoode, not for the bitternesse of the meat, but for the corrupt and bitter humor, that is in their awne toungue and mouth:
as Wormwood, not for the bitterness of the meat, but for the corrupt and bitter humour, that is in their awn tongue and Mouth:
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euen so is the swetenesse of Gods woorde, bitter, not of it self, but onely vnto them that haue their myndes corrupted with long custome of synne, and loue of this world.
even so is the sweetness of God's word, bitter, not of it self, but only unto them that have their minds corrupted with long custom of sin, and love of this world.
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Therfore, forsakyng the corrupt iudgement of carnall men, whiche care not, but for their carcasse, let vs reuerētly heare & reade holy scriptures, whiche is the foode of the soule.
Therefore, forsaking the corrupt judgement of carnal men, which care not, but for their carcase, let us reverently hear & read holy Scriptures, which is the food of the soul.
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Let vs diligently searche for the welle of life, in the bokes of the new and old Testament,
Let us diligently search for the well of life, in the books of the new and old Testament,
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and not ronne to the stinkyng podelles of mennes tradicions, deuised by mānes imaginacion, for our iustificacion and saluacion.
and not run to the stinking podelles of men's traditions, devised by Man's imagination, for our justification and salvation.
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For in holy scripture, is fully cōteined, what we ought to do, and what to eschewe, what to beleue, what to loue, For in holy scripture, is Fully contained, what we ought to do, and what to eschew, what to believe, what to love,
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and what to loke for at Gods handes at length.
and what to look for At God's hands At length.
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In those bokes we shall finde the father, from whome, the sonne, by whome, & the holy Ghoste, in whome, all thynges haue their beyng and cōseruacion,
In those books we shall find the father, from whom, the son, by whom, & the holy Ghost, in whom, all things have their being and conservation,
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and these thre persones, to be but one God, and one substaūce.
and these Three Persons, to be but one God, and one substance.
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In these bokes, we may learne to know our selfes, how vile and miserable we be,
In these books, we may Learn to know our selves, how vile and miserable we be,
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& also to know God, how good he is of hymself; and how he cōmunicateth his goodnes vnto vs, and to al creatures.
& also to know God, how good he is of himself; and how he Communicateth his Goodness unto us, and to all creatures.
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We may learne also in these bokes, to know Gods wil and pleasure, asmuche as (for this present tyme) is conuenient for vs to knowe.
We may Learn also in these books, to know God's will and pleasure, asmuch as (for this present time) is convenient for us to know.
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And (as the greate clerke, and godly preacher sainct Ihō Chrisostome saieth) whatsoeur is required to saluacion of man, is fully conteyned in the scripture of God.
And (as the great clerk, and godly preacher saint Ihō Chrysostom Saith) whatsoeur is required to salvation of man, is Fully contained in the scripture of God.
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He that is ignoraunte, maye there learne and haue knoweledge:
He that is ignorant, may there Learn and have knowledge:
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he that is harde harted ▪ and an obstinate synner, shall there finde eternall tormentes, (prepared of Gods iustice) to make him afraied, & to mollifye him.
he that is harden hearted ▪ and an obstinate sinner, shall there find Eternal torments, (prepared of God's Justice) to make him afraid, & to mollify him.
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He that is oppressed with misery in this world shal there find relief in the promises of eternal life, to his great consolacion & cōfort.
He that is oppressed with misery in this world shall there find relief in the promises of Eternal life, to his great consolation & Comfort.
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He that is wounded (by the deuil) vnto death, shall find there, medecine, wherby he may be restored agayn vnto health.
He that is wounded (by the Devil) unto death, shall find there, medicine, whereby he may be restored again unto health.
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If it shal require to teach any truth, or reproue false doctrine, to rebuke any vice, to cōmend any vertue, to geue good counsail, to comfort,
If it shall require to teach any truth, or reprove false Doctrine, to rebuke any vice, to commend any virtue, to give good counsel, to Comfort,
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or to exhort, or to do any other thyng, requisite for our saluacion, all those thinges (saieth s.
or to exhort, or to do any other thing, requisite for our salvation, all those things (Saith s.
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Chrisostome.) we maye learne plentifully of the scripture.
Chrysostom.) we may Learn plentifully of the scripture.
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There is, (saith Fulgētius) abundantly enough, both for men to eate, and children to sucke, There is, whatsoeuer is conuenient for all ages,
There is, (Says Fulgētius) abundantly enough, both for men to eat, and children to suck, There is, whatsoever is convenient for all ages,
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and for all degrees, & sortes of men.
and for all Degrees, & sorts of men.
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These bokes therfore, ought to be much in our hādes, in our eyes, in our eares, in oure mouthes,
These books Therefore, ought to be much in our hands, in our eyes, in our ears, in our mouths,
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but moste of all, in our hartes.
but most of all, in our hearts.
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For the scripture of God is the heauēly meate of our soules, the hearing and kepyng of it, maketh vs blessed, sanctifieth vs, and maketh vs holy: it cōuerteth our soules:
For the scripture of God is the heavenly meat of our Souls, the hearing and keeping of it, makes us blessed, Sanctifieth us, and makes us holy: it Converts our Souls:
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it is a light lanterne to oure fete: it is a sure, a constant, & a perpetuall instrument of saluacion:
it is a Light lantern to our feet: it is a sure, a constant, & a perpetual Instrument of salvation:
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it geueth wisedom to the humble & lowly hartes: it cōforteth, maketh glad, chereth and cherisheth our consciences:
it Giveth Wisdom to the humble & lowly hearts: it comforts, makes glad, Cheereth and Cherishes our Consciences:
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it is a more excellent iewell or treasure, then any golde or precious stone: it is more sweter then hony, or hony combe:
it is a more excellent jewel or treasure, then any gold or precious stone: it is more sweter then honey, or honey comb:
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it is called the best parte, whiche Marie did chose, for it hath in it, euerlastynge comforte. it is called the best part, which Marie did chosen, for it hath in it, everlasting Comfort.
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The wordes of holy scripture, be called wordes of euerlastyng life: for they be Gods instrument, ordeyned for thesame purpose.
The words of holy scripture, be called words of everlasting life: for they be God's Instrument, ordained for The same purpose.
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They haue power to conuerte through Gods promise, & thei be effectual, through Gods assistence:
They have power to convert through God's promise, & they be effectual, through God's assistance:
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and, (beyng receiued in a faithfull harte) thei haue euer an heauenly spirituall-woorkyng in them, thei are liuely, quicke and mightie in operacion,
and, (being received in a faithful heart) they have ever an heavenly spirituall-woorkyng in them, they Are lively, quick and mighty in operation,
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and sharper then any two edged sworde, and entereth through, euē vnto the diuidyng a sonder of the soule,
and sharper then any two edged sword, and entereth through, even unto the dividing a sunder of the soul,
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and the spirit, of the ioyntes, and the mary.
and the Spirit, of the Joints, and the marry.
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Christ calleth hym a wise buylder, that buyldeth vpon his worde, vpon his sure and substanciall foundacion.
christ calls him a wise builder, that buildeth upon his word, upon his sure and substantial Foundation.
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By this woorde of God, we shalbee iudged:
By this word of God, we shalbe judged:
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for the worde that I speake, (saieth Christ) is it, that shall iudge in the last daie.
for the word that I speak, (Saith christ) is it, that shall judge in the last day.
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He that kepeth the worde of Christ, is promised the loue and fauor of God, and that he shalbe the mansion place or tēple of the blessed Trinitie.
He that Keepeth the word of christ, is promised the love and favour of God, and that he shall the mansion place or temple of the blessed Trinity.
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This woorde, whosoeuer is diligent to reade, and in his harte to printe that he readeth, the great affecciō to the transitory thynges of this worlde, shalbe minished in hym,
This word, whosoever is diligent to read, and in his heart to print that he readeth, the great affection to the transitory things of this world, shall minished in him,
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and the greate desire of heauenly thynges, (that bee therein promised of God) shall increase in hym.
and the great desire of heavenly things, (that bee therein promised of God) shall increase in him.
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And there is nothyng, that so muche establisheth our faithe, and trust in God, that so much conserueth innocencie,
And there is nothing, that so much Establisheth our faith, and trust in God, that so much conserveth innocence,
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and purenesse of the harte, and also of outwarde Godly life and conuersacion, as continual readyng and meditacion of Gods woorde.
and pureness of the heart, and also of outward Godly life and Conversation, as continual reading and meditation of God's word.
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For that thyng, whiche (by perpetuall vse of readyng of holy scripture, and diligent searchyng of thesame) is depely printed,
For that thing, which (by perpetual use of reading of holy scripture, and diligent searching of The same) is deeply printed,
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and grauen in the harte, at length turneth almoste into nature.
and graven in the heart, At length turns almost into nature.
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And moreouer, the effecte and vertue of Gods worde, is to illuminate ye ignorant, and to geue more light vnto theim, that faithefully and diligently reade it, to comfort their hartes,
And moreover, the Effect and virtue of God's word, is to illuminate you ignorant, and to give more Light unto them, that faithfully and diligently read it, to Comfort their hearts,
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and to incorage theim to performe that, whiche of God is commaunded. It teacheth pacience in all aduersitie, in prosperitie, humblenes:
and to encourage them to perform that, which of God is commanded. It Teaches patience in all adversity, in Prosperity, humbleness:
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what honour is due vnto God, what mercie and charitie to our neighbor. It geueth good counsaill in al doubtfull thynges.
what honour is due unto God, what mercy and charity to our neighbour. It Giveth good counsel in all doubtful things.
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It sheweth, of whom we shall loke for aide and helpe in all perils, and that God is the onely geuer of victory, in all battailes,
It shows, of whom we shall look for aid and help in all perils, and that God is the only giver of victory, in all battles,
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and temptacions of our enemies, bodily and Ghostely.
and temptations of our enemies, bodily and Ghostly.
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And in readyng of Gods woorde, he moste proffiteth not alwaies, that that is most ready in turnyng of the boke,
And in reading of God's word, he most profiteth not always, that that is most ready in turning of the book,
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or in saiyng of it without the boke, but he that is moste turned into it, that is most inspired with the holy ghost moste in his harte and life, altered and transformed into that thyng, whiche he readeth:
or in saying of it without the book, but he that is most turned into it, that is most inspired with the holy ghost most in his heart and life, altered and transformed into that thing, which he readeth:
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he that is daily lesse and lesse proude, lesse irefull, lesse couetous, and lesse desirous of worldely and vayne pleasures:
he that is daily less and less proud, less ireful, less covetous, and less desirous of worldly and vain pleasures:
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he that daily (forsakyng his olde vicious life) increaseth in vertue, more and more.
he that daily (forsaking his old vicious life) increases in virtue, more and more.
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And to be short, there is nothyng, that more mainteineth Godlines of the mynd, and expelleth vngodlines,
And to be short, there is nothing, that more maintaineth Godliness of the mind, and expelleth ungodliness,
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then doth the continuall readyng, or hearyng of Gods worde, if it be ioyned with a Godly mynde,
then does the continual reading, or hearing of God's word, if it be joined with a Godly mind,
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and a good affeccion, to knowe and folowe Gods wil.
and a good affection, to know and follow God's will.
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For without a single iye, pure intent and good mynde, nothyng is allowed for good before God.
For without a single lie, pure intent and good mind, nothing is allowed for good before God.
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And on the otherside, nothyng more obscureth Chrste, & the glory of God nor induceth more blindnesse, And on the otherside, nothing more obscureth Christ, & the glory of God nor induceth more blindness,
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and all kyndes of vices, then doth the ignoraunce of Gods word.
and all Kinds of vices, then does the ignorance of God's word.
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If we professe Christe, why be we not ashamed to be ignoraunt in his doctryne? Seyng that euery man is ashamed to be ignoraunt in that learning, whiche he professeth.
If we profess Christ, why be we not ashamed to be ignorant in his Doctrine? Sing that every man is ashamed to be ignorant in that learning, which he Professes.
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That mā is ashamed, to be called a Philosophier, whiche readeth not the bookes of Philosophie,
That man is ashamed, to be called a Philosopher, which readeth not the books of Philosophy,
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and to be called a lawyer, and Astronomier, or a phisiciō, that is ignoraunt in the bokes of law, Astronomie, and Phisicke.
and to be called a lawyer, and Astronomer, or a Physician, that is ignorant in the books of law, Astronomy, and Physic.
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Howe can any man then saie, that he professeth Christ, and his religion, if he will not applye hymself, (as farfurthe as he can or maie conueniently) to reade and hear,
Howe can any man then say, that he Professes christ, and his Religion, if he will not apply himself, (as farfurthe as he can or may conveniently) to read and hear,
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& so to knowe the bokes of Christes Gospell & doctrine.
& so to know the books of Christ's Gospel & Doctrine.
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Although other sciences be good, and to be learned, yet no mā can deny, but this is the chiefe, and passeth all other incomparably. Although other sciences be good, and to be learned, yet no man can deny, but this is the chief, and passes all other incomparably.
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What excuse shal we therfore make, (at the last daie before Christ) that delight to reade,
What excuse shall we Therefore make, (At the last day before christ) that delight to read,
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or heare mennes phantasies and inuencions, more then his moste holy Gospell, and will fynd no tyme to doo that, whiche chiefly (aboue all thynges) wee should do,
or hear men's fantasies and Inventions, more then his most holy Gospel, and will find no time to do that, which chiefly (above all things) we should do,
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and wil rather reade other thynges, then that, for the whiche, wee ought rather to leaue readyng of all other thynges.
and will rather read other things, then that, for the which, we ought rather to leave reading of all other things.
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Lette vs therefore apply our selfes, as farfuth as we can haue tyme and leasure, to knowe Gods worde, by diligēt hearyng and readyng therof,
Let us Therefore apply our selves, as farfuth as we can have time and leisure, to know God's word, by diligent hearing and reading thereof,
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as many as professe God, and haue faithe and trust in hym.
as many as profess God, and have faith and trust in him.
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But thei that haue no good affeccion to Gods word, (to colour this their faulte) alledge commonly, twoo vaine and fained excuses.
But they that have no good affection to God's word, (to colour this their fault) allege commonly, twoo vain and feigned excuses.
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Some go about to excuse them, by their awne frailnesse, and fearfulnes, saiyng:
some go about to excuse them, by their awn frailness, and fearfulness, saying:
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that thei dare not read holy scripture, leaste, through their ignoraunce, thei should fall into any error.
that they Dare not read holy scripture, jest, through their ignorance, they should fallen into any error.
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Other pretende, that the difficultie to vnderstande it, and the hardnes thereof is so greate, that it is meete to bee reade, onely of Clearkes and learned men. As touchyng the firste:
Other pretend, that the difficulty to understand it, and the hardness thereof is so great, that it is meet to be read, only of Clerks and learned men. As touching the First:
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ignoraunce of Gods worde, is the cause of al error, as Christ hymself affirmed to ye Sadduces, saiyng:
ignorance of God's word, is the cause of all error, as christ himself affirmed to you Sadducees, saying:
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that thei erred, because thei knewe not the scripture.
that they erred, Because they knew not the scripture.
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How should thei then escheue error, that will be still ignoraunt? And how should thei come out of ignoraunce, that wil not read nor heare that thyng, whiche should geue them knowledge? He that now hath moste knowledge, was at the first ignoraunt,
How should they then escheue error, that will be still ignorant? And how should they come out of ignorance, that will not read nor hear that thing, which should give them knowledge? He that now hath most knowledge, was At the First ignorant,
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yet he forbare not to reade, for feare he should fall into error:
yet he forbore not to read, for Fear he should fallen into error:
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but he diligently redde, lest he ▪ should remain in ignoraunce, and through ignoraunce, in error.
but he diligently red, lest he ▪ should remain in ignorance, and through ignorance, in error.
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AND if you will not knowe the truthe of God, (a thyng moste necessary for you) least you fall into error:AND if you will not know the truth of God, (a thing most necessary for you) lest you fallen into error:
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by thesame reason you maie then lye still, and neuer go, leaste (if you goo) you fall in the mire,
by The same reason you may then lie still, and never go, jest (if you goo) you fallen in the mire,
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nor eate any good meate, least you take a surfet, nor sow your Corne, nor labour in your occupacion,
nor eat any good meat, lest you take a surfeit, nor sow your Corn, nor labour in your occupation,
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nor vse your marchaūdise, for feare you lose your sede, your labor, your stocke, and so by that reason, it should be beste for you to liue idlely,
nor use your merchandise, for Fear you loose your seed, your labour, your stock, and so by that reason, it should be best for you to live idly,
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and neuer to take in hande, to do any maner of good thyng, least peraduenture some euill thyng maie chaunce therof.
and never to take in hand, to do any manner of good thing, lest Peradventure Some evil thing may chance thereof.
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And if you be afraied to fal into error, by readyng of holy scripture: I shall shewe you, how you maie reade it, without daunger of error.
And if you be afraid to fall into error, by reading of holy scripture: I shall show you, how you may read it, without danger of error.
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Reade it humbly, with a meke and a lowly harte, to thintent, you maie glorifie God,
Reade it humbly, with a meek and a lowly heart, to intent, you may Glorify God,
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and not your self, with the knowledge of it:
and not your self, with the knowledge of it:
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and reade it not without daily praiyng to God, that he would directe your readyng to good effecte,
and read it not without daily praying to God, that he would Direct your reading to good Effect,
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and take vpon you, to expounde it no further, then you can plainly vnderstande it.
and take upon you, to expound it no further, then you can plainly understand it.
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For (as sainct Augustine saieth) the knowledge of holy scripture is a great, large,
For (as saint Augustine Saith) the knowledge of holy scripture is a great, large,
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and a high palace, but the doore is verie lowe: so that the high and arrogant man, cannot runne in, but he must stoupe lowe,
and a high palace, but the door is very low: so that the high and arrogant man, cannot run in, but he must stoop low,
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and humble hym self, that shall entre into it.
and humble him self, that shall enter into it.
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Presumpcion and arrogancie, is the mother of all error, and humilitie, nedeth to feare no error.
Presumption and arrogancy, is the mother of all error, and humility, needeth to Fear no error.
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For humilitie will onely searche, to knowe the truthe, it will searche, and will conferre one place with another:
For humility will only search, to know the truth, it will search, and will confer one place with Another:
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and where it cannot fynde the sense, it will praie, it will inquire of other that knowe,
and where it cannot find the sense, it will pray, it will inquire of other that know,
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and will not presumpteously and rasshely define any thyng, whiche it knoweth not.
and will not presumpteously and rashly define any thing, which it Knoweth not.
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Therfore, the humble man maie searche any truthe boldely in the scripture, without any daunger of error.
Therefore, the humble man may search any truth boldly in the scripture, without any danger of error.
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And if he bee ignoraunt, he ought the more to read and to search holy scripture, to bryng hym out of ignoraunce.
And if he be ignorant, he ought the more to read and to search holy scripture, to bring him out of ignorance.
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I saie not naie, but a man maie prospere, with onely hearyng, but he maie muche more prospere, with bothe hearyng and readyng.
I say not nay, but a man may prosper, with only hearing, but he may much more prosper, with both hearing and reading.
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This haue I said, as touchyng the feare to read, through ignoraunce of the person.
This have I said, as touching the Fear to read, through ignorance of the person.
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And concernyng the difficultie of scripture, he that is so weake, that he is not hable to brooke strong meate: And Concerning the difficulty of scripture, he that is so weak, that he is not able to brook strong meat:
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yet he maie sucke the swete and tender milke, and differre the rest, vntill he waxe strōger, and come to more knowledge.
yet he may suck the sweet and tender milk, and differre the rest, until he wax Stronger, and come to more knowledge.
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For God receiueth the learned and vnlearned, and casteth awaie none, but is indifferent vnto al. And the scripture is full, aswel of lowe valleis, plain waies,
For God receiveth the learned and unlearned, and Cast away none, but is indifferent unto all And the scripture is full, aswell of low Valleys, plain ways,
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and easie for euery man to vse, and to walke in: as also of high hilles and mountaines, which few men can ascende vnto.
and easy for every man to use, and to walk in: as also of high hills and Mountains, which few men can ascend unto.
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And whosoeuer geueth his mynd to holy scriptures, with diligent studie and feruent desire, it cannot be, (saieth sainct Ihon Chrisostom) that he should be destitute of helpe. And whosoever Giveth his mind to holy Scriptures, with diligent study and fervent desire, it cannot be, (Saith saint John Chrysostom) that he should be destitute of help.
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For either God almightie will sende hym some Godly doctor, to instruct hym, as he did to instruct Ennuchus, a noble man of Ethiope,
For either God almighty will send him Some Godly Doctor, to instruct him, as he did to instruct Eunuch, a noble man of Ethiopian,
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and threasorer vnto Quene Candace, who hauyng a great affeccion to read the scripture (although he vnderstode it not) yet for the desire, that he had vnto Gods worde, God sent his Apostle Phillip, to declare vnto hym the true sense of the scripture, that he redde:
and threasorer unto Queen Candace, who having a great affection to read the scripture (although he understood it not) yet for the desire, that he had unto God's word, God sent his Apostle Philip, to declare unto him the true sense of the scripture, that he red:
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or els, if we lacke a learned man, to instruct and teache vs, yet God hymself from aboue, will geue light vnto our myndes,
or Else, if we lack a learned man, to instruct and teach us, yet God himself from above, will give Light unto our minds,
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and teach vs those thynges whiche are necessary for vs, and wherin we be ignoraunt. And in another place, Chrisostom saith:
and teach us those things which Are necessary for us, and wherein we be ignorant. And in Another place, Chrysostom Says:
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that mannes humain and worldly wisedom, or science, nedeth not to the vnderstandyng of Scripture,
that Man's human and worldly Wisdom, or science, needeth not to the understanding of Scripture,
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but the reuelacion of the holy ghoste, who inspireth the true sense vnto theim, that with humilitie and diligence do search therfore.
but the Revelation of the holy ghost, who inspireth the true sense unto them, that with humility and diligence do search Therefore.
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He that asketh, shall haue, and he that seketh, shal find, and he that knocketh, shall haue the doore open.
He that asks, shall have, and he that seeketh, shall find, and he that knocketh, shall have the door open.
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If we reade once, twise, or thrise, and vnderstande not, let vs not cease so,
If we read once, twice, or thrice, and understand not, let us not cease so,
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but still continue readyng, praiyng, askyng of other, and so by still knockyng (at the laste) the doore shalbe opened (as sainct Augustyne saieth).
but still continue reading, praying, asking of other, and so by still knocking (At the laste) the door shall opened (as saint Augustine Saith).
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Although many thynges in the scripture, bee spoken in obscure misteries, yet there is no thyng spoken vnder darke misteries, in one place, Although many things in the scripture, be spoken in Obscure Mysteres, yet there is no thing spoken under dark Mysteres, in one place,
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but the selfe same thyng in other places, is spoken more familiarly and plainly, to the capacitie, bothe of learned and vnlearned.
but the self same thing in other places, is spoken more familiarly and plainly, to the capacity, both of learned and unlearned.
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And those thynges in the scripture that be plain to vnderstande, and necessarie for saluacion, euery mannes duetie is to learne theim, to print theim in memorye, and effectually to exercise theim.
And those things in the scripture that be plain to understand, and necessary for salvation, every Man's duty is to Learn them, to print them in memory, and effectually to exercise them.
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And as for the obscure misteries, to be contented to bee ignoraunt in theim, vntill suche tyme as it shall please God, to open those thynges vnto hym.
And as for the Obscure Mysteres, to be contented to be ignorant in them, until such time as it shall please God, to open those things unto him.
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In the meane ceason, if he lacke either aptnesse or opportunitie, God will not impute it to his foly:
In the mean season, if he lack either aptness or opportunity, God will not impute it to his folly:
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but yet it behoueth not, that suche as bee apt, should set aside readyng, because some other be vnapte to reade:
but yet it behooves not, that such as be apt, should Set aside reading, Because Some other be unapt to read:
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neuerthelesse, for the difficultie of suche places, the readyng of the whole, ought not to be set a part.
nevertheless, for the difficulty of such places, the reading of the Whole, ought not to be Set a part.
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And briefly to conclude, (as sainct Augustine saieth) by the scripture, all men be amended:
And briefly to conclude, (as saint Augustine Saith) by the scripture, all men be amended:
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weake men be strengthned, and strong men be comforted.
weak men be strengthened, and strong men be comforted.
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So that surely, none bee enemies to the readyng of Gods worde, but such, as either be so ignoraunt, that thei knowe not how wholsome a thyng it is,
So that surely, none bee enemies to the reading of God's word, but such, as either be so ignorant, that they know not how wholesome a thing it is,
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or els be so sicke, that thei hate the moste comfortable medicine, that should heale them:
or Else be so sick, that they hate the most comfortable medicine, that should heal them:
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or so vngodly, that thei would wishe the poeple, still to continue in blindnesse, and ignoraunce of God.
or so ungodly, that they would wish the people, still to continue in blindness, and ignorance of God.
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THVS we haue briefly touched some part of the commodities of Gods holy worde, whiche is one of Gods chief and principall benefites, geuen and declared to mankynde, here in yearth. THUS we have briefly touched Some part of the commodities of God's holy word, which is one of God's chief and principal benefits, given and declared to mankind, Here in earth.
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Let vs thanke God hartely, for this his greate and speciall gyfte, beneficiall fauor, and fatherly prouidence.
Let us thank God heartily, for this his great and special gift, beneficial favour, and fatherly providence.
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Lette vs be glad to reuiue this precious gyft, of our heauenly father.
Let us be glad to revive this precious gift, of our heavenly father.
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Let vs heare, reade, and knowe, these holy rules, iniunccions, and statutes of our christian religion,
Let us hear, read, and know, these holy rules, injunctions, and statutes of our christian Religion,
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& vpon that we haue made profession to God at our baptisme.
& upon that we have made profession to God At our Baptism.
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Lette vs with feare, and reuerence laie vp (in the cheste of our hartes) these necessarie and fruitfull lessons.
Let us with Fear, and Reverence lay up (in the chest of our hearts) these necessary and fruitful Lessons.
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Lette vs night and daie muse, and haue meditacion, and contemplacion in theim.
Let us night and day muse, and have meditation, and contemplation in them.
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Lette vs ruminate, and (as it wer) chewe the cudde, that we maie haue the swete ieuse, spirituall effecte, mary, hony, kirnell, tast, comfort, and consolacion of theim.
Let us ruminate, and (as it were) chew the cud, that we may have the sweet ieuse, spiritual Effect, marry, honey, kirnell, taste, Comfort, and consolation of them.
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Let vs staie, quiet, and certifie our consciences, with the moste infallible certaintie, truthe, and perpetual assuraunce of them.
Let us stay, quiet, and certify our Consciences, with the most infallible certainty, truth, and perpetual assurance of them.
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Let vs praie to God, (the onely aucthor of these heauenly meditacions) that we maie speake, thynke, beleue, liue,
Let us pray to God, (the only author of these heavenly meditations) that we may speak, think, believe, live,
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and depart hence, accordyng to the wholesome doctrine, and verities of theim.
and depart hence, according to the wholesome Doctrine, and verities of them.
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And by that meanes, in this worlde wee shall haue Gods proteccion, fauor, and grace, with the vnspeakeable solace of peace, and quietnes of conscience:
And by that means, in this world we shall have God's protection, favour, and grace, with the unspeakable solace of peace, and quietness of conscience:
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and after this miserable life, we shall enioy the endlesse blisse, and glorie of heauen, whiche, he graunt vs all, that died for vs all, Iesus Christ:
and After this miserable life, we shall enjoy the endless bliss, and glory of heaven, which, he grant us all, that died for us all, Iesus christ:
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to whom, with the father, & holy ghost bee all honor and glorie, both now & euerlastyngly. AMEN.
to whom, with the father, & holy ghost be all honour and glory, both now & everlastingly. AMEN.
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¶ An Homelie of the miserie of al mankynd, and of hys condempnacion to death euerlastyng, by hys awne synne.
¶ an Homely of the misery of all mankind, and of his condemnation to death everlasting, by his awn sin.
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THe holy Ghost, in writing the holy scripture, is in nothinge more diligent, then to pulle doune mannes vainglory,
THe holy Ghost, in writing the holy scripture, is in nothing more diligent, then to pull down Man's vainglory,
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and pride, whiche, of all vices, is most vniuersally grafted in al mankynd, euen from the first infection of our first father Adam.
and pride, which, of all vices, is most universally grafted in all mankind, even from the First infection of our First father Adam.
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And therfore, we reade in many places of scripture, many notable lessons against this old rooted vice, to teache vs the moste commendable vertue of humilitie,
And Therefore, we read in many places of scripture, many notable Lessons against this old rooted vice, to teach us the most commendable virtue of humility,
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how to knowe our selfes, and to remembre, what we be of our selfes.
how to know our selves, and to Remember, what we be of our selves.
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In the boke of Genesis, almighty God geueth vs al, a title & name in our great graūd father Adā, which ought to admonish vs al, to considre what we be, wherof we be, frō whence we came,
In the book of Genesis, almighty God Giveth us all, a title & name in our great grand father Adā, which ought to admonish us all, to Consider what we be, whereof we be, from whence we Come,
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& whether we shal, saiyng thus:
& whither we shall, saying thus:
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in ye sweat of thy face, shalt thou eate thy bread, til thou be turned again into the groūd:
in you sweat of thy face, shalt thou eat thy bred, till thou be turned again into the ground:
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for out of it wast thou taken, in asmuch as yu art dust, & into dust shalte thou be turned again.
for out of it wast thou taken, in as as thou art dust, & into dust shalt thou be turned again.
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Here (as it wer in a glasse) we may learne to know our selfes, to be but groūde, earth,
Here (as it were in a glass) we may Learn to know our selves, to be but ground, earth,
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& asshes, & that to earth and asshes, we shall returne.
& Ashes, & that to earth and Ashes, we shall return.
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Also, the holy patriarche Abraham, did well remembre this name and title, dust, earth, and asshes, appoynted and assigned by God, to all mankynde:
Also, the holy patriarch Abraham, did well Remember this name and title, dust, earth, and Ashes, appointed and assigned by God, to all mankind:
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and therfore he calleth hymself by that name, when he maketh his earnest praier for Sodome and Gomore.
and Therefore he calls himself by that name, when he makes his earnest prayer for Sodom and Gomorrah.
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And we read, that Iudith, Hester, Iob ▪ Hieremie, with other holy men and womē, in the old Testament, did vse sacke cloth,
And we read, that Iudith, Esther, Job ▪ Jeremiah, with other holy men and women, in the old Testament, did use sack cloth,
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and to cast dust and asshes, vpon their heddes, when they bewailed their synfull liuyng.
and to cast dust and Ashes, upon their Heads, when they bewailed their sinful living.
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They called & cried to God for help and mercye, with suche a ceremonie of sacke clothe, duste and asshes, that thereby thei might declare to the whole worlde, what an hūble and lowly estimacion thei had of themselfes,
They called & cried to God for help and mercy, with such a ceremony of sack cloth, dust and Ashes, that thereby they might declare to the Whole world, what an humble and lowly estimation they had of themselves,
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& how well thei remembred their name & title aforesayd, their vile, corrupt fraile nature, dust, earth, and asshes.
& how well they remembered their name & title aforesaid, their vile, corrupt frail nature, dust, earth, and Ashes.
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The boke of wisedom also, willing to pul doune our proude stomackes, moueth vs diligently to remēbre our mortall and earthly generacion, whiche we haue all of hym, that was firste made:
The book of Wisdom also, willing to pull down our proud stomachs, moves us diligently to Remember our Mortal and earthly generation, which we have all of him, that was First made:
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and that all men, aswell kynges as subiectes, come into this worlde, and go out of thesame in lyke sorte, that is,
and that all men, aswell Kings as Subjects, come into this world, and go out of The same in like sort, that is,
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as of our selfes full miserable, as we may dayly see.
as of our selves full miserable, as we may daily see.
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And almightye God cōmaunded hys prophet Esaie, to make a proclamacion, and crie to the whole worlde:
And almighty God commanded his Prophet Isaiah, to make a proclamation, and cry to the Whole world:
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and Esaie askinge, what shall I crie? The Lorde aunswered, crie, that all fleshe is grasse,
and Isaiah asking, what shall I cry? The Lord answered, cry, that all Flesh is grass,
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and that al the glory of man therof, is but as the floure of the felde:
and that all the glory of man thereof, is but as the flower of the field:
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whē the grasse is withered, the floure falleth away, when the wynd of the Lord bloweth vpon it.
when the grass is withered, the flower falls away, when the wind of the Lord blows upon it.
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The people surely is grasse, the which drieth vp, and the floure fadeth awaye.
The people surely is grass, the which drieth up, and the flower fades away.
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And the holy prophete Iob, hauyng in himself great experience of the miserable and sinful estate of man, doth open thesame to ye world, in these wordes.
And the holy Prophet Job, having in himself great experience of the miserable and sinful estate of man, does open The same to you world, in these words.
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Man (saith he) that is borne of a woman, liuyng but a short tyme, is ful of manifold miseries:
Man (Says he) that is born of a woman, living but a short time, is full of manifold misery's:
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he spryngeth vp like a floure, & fadeth again, vanishyng awaye, as it wer a shadowe ▪ and neuer continueth in one state.
he springeth up like a flower, & fades again, vanishing away, as it were a shadow ▪ and never Continueth in one state.
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And doest thou iudge it mete, (o Lorde) to open thyne eyes vpon suche a one,
And dost thou judge it meet, (oh Lord) to open thine eyes upon such a one,
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and to bring hym to iudgement with the? Who can make hym cleane, that is conceiued of an vncleane seede? And all men of their euilnesse and natural pronesse, wer so vniuersally geuen to synne, that (as the scripture saith) God repēted that euer he made mā.
and to bring him to judgement with thee? Who can make him clean, that is conceived of an unclean seed? And all men of their evilness and natural Promise, were so universally given to sin, that (as the scripture Says) God repented that ever he made man.
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And by synne, hys indignacion was so muche prouoked against the worlde, that he drouned all the worlde with Noes floud (except Noe hymself, And by sin, his Indignation was so much provoked against the world, that he drowned all the world with Noes flood (except Noah himself,
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and hys litle housholde.) It is not without greate cause, that the scripture of God, doeth so many tymes call all men here in this worlde, by this woorde: yearth.
and his little household.) It is not without great cause, that the scripture of God, doth so many times call all men Here in this world, by this word: earth.
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O thou yearth, yearth, yearth, sayth Ieremie: heare ye worde of the Lord.
O thou earth, earth, earth, say Ieremie: hear you word of the Lord.
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This our right name, vocacion, & title, yearth, yearth, yearth, pronoūced by the Prophete, sheweth what wee bee in deede, by whatsoeuer other stile, title,
This our right name, vocation, & title, earth, earth, earth, pronounced by the Prophet, shows what we be in deed, by whatsoever other style, title,
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or dignitie, men do call vs. Thus he plainly named vs, who knoweth best, both what we be and what we ought of right to be called.
or dignity, men do call us Thus he plainly nam us, who Knoweth best, both what we be and what we ought of right to be called.
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And thus he describeth vs, speakyng by hys faithfull Apostle S. Paule: all men, Iewes, and Gentiles, are vnder syn:
And thus he Describeth us, speaking by his faithful Apostle S. Paul: all men, Iewes, and Gentiles, Are under sin:
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ther is none righteous, no, not one:
there is none righteous, no, not one:
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ther is none that vnderstandeth, there is none that seketh after God, thei are al gone out of the way, thei are all vnprofitable:
there is none that understandeth, there is none that seeketh After God, they Are all gone out of the Way, they Are all unprofitable:
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ther is none that doth good, no, not one:
there is none that does good, no, not one:
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their throte is an open sepulchre, with their tōgues they haue vsed craft & deceipt, the poyson of serpentes is vnder their lippes, their mouth is full of cursing and bitternes, their fete are swift to shed bloud destrucciō and wretchednes are in their waies,
their throat is an open Sepulchre, with their tongues they have used craft & deceit, the poison of Serpents is under their lips, their Mouth is full of cursing and bitterness, their feet Are swift to shed blood destruction and wretchedness Are in their ways,
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and the way of peace, haue thei not knowen: there is no feare of God before their eyes.
and the Way of peace, have they not known: there is no Fear of God before their eyes.
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And in another place S. Paule writeth thus: God hath wrapped all nacions in vnbelefe, that he might haue mercy on all. And in Another place S. Paul Writeth thus: God hath wrapped all Nations in unbelief, that he might have mercy on all.
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The scripture concludeth all vnder synne, that the promyse by ye faith of Iesus Christ, should be geuē vnto theim that beleue.
The scripture Concludeth all under sin, that the promise by you faith of Iesus christ, should be given unto them that believe.
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S. Paule in many places, painteth vs out in our colours, callyng vs the children of the wrath of God, when we be borne:
S. Paul in many places, painteth us out in our colours, calling us the children of the wrath of God, when we be born:
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saiyng also, that we cānot thinke a good thought of our selfes, muche lesse we can saye wel,
saying also, that we cannot think a good Thought of our selves, much less we can say well,
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or do wel of our selfes. And the wiseman saieth in the boke of Prouerbes: the iust man falleth seuē times a day.
or do well of our selves. And the Wiseman Saith in the book of Proverbs: the just man falls seuē times a day.
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The most tried & approued man Iob, feared all hys workes.
The most tried & approved man Job, feared all his works.
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S. Ihon the Baptist, beynge sanctified in his mothers wōbe, and praised before he was borne, called an Aungell,
S. John the Baptist, being sanctified in his mother's womb, and praised before he was born, called an Angel,
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& great before the lord, replenished euē from his birthe with the holy Ghost, the preparer of the way for our sauior Christ,
& great before the lord, replenished even from his birth with the holy Ghost, the preparer of the Way for our Saviour christ,
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and commēded of our sauior Christ, to be more then a prophet, & the greatest that euer was borne of a woman:
and commended of our Saviour christ, to be more then a Prophet, & the greatest that ever was born of a woman:
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yet he plainly graūteth, that he had nede to be wasshed of Christ:
yet he plainly granteth, that he had need to be washed of christ:
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he worthely extolleth and glorifieth his Lorde and master Christ, and humbleth hymself, as vnworthy to vnbuckle his showes,
he worthily extolleth and Glorifieth his Lord and master christ, and Humbleth himself, as unworthy to unbuckle his shows,
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and geueth all honor and glory to God. So doth s.
and Giveth all honour and glory to God. So does s.
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Paule, bothe oft and euidently confesse himself, what he was of himself, euer geuyng (as a moste faithfull seruaunt) all praise to his master and sauior. So doth blessed s.
Paul, both oft and evidently confess himself, what he was of himself, ever giving (as a most faithful servant) all praise to his master and Saviour. So does blessed s.
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Ihon the Euangelist, in the name of hymself, and of all other holy men (be they neuer so iust) make this open confession:
John the Evangelist, in the name of himself, and of all other holy men (be they never so just) make this open Confessi:
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if we saye, we haue no synne, we deceyue oure selfes, and the truthe is not in vs:
if we say, we have no sin, we deceive our selves, and the truth is not in us:
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if we knowledge our synnes, God is faithful and iust, to forgeue vs our synnes, and to clense vs frō al vnrighteousnes:
if we knowledge our Sins, God is faithful and just, to forgive us our Sins, and to cleanse us from all unrighteousness:
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if we saye, we haue not sinned, we make hym a liar, and hys worde is not in vs. Wherfore the Wisemā in the boke called Ecclesiastes, maketh this true & generall confession:
if we say, we have not sinned, we make him a liar, and his word is not in us Wherefore the Wiseman in the book called Ecclesiastes, makes this true & general Confessi:
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there is not one iust man vpon the earth, that doeth good, and synneth not. And s.
there is not one just man upon the earth, that doth good, and Sinneth not. And s.
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Dauid is ashamed of hys synne, but not to confesse his synne.
David is ashamed of his sin, but not to confess his sin.
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How oft, how earnestly, & lamētably doth he desire gods great mercy, for his great offences,
How oft, how earnestly, & lamentably does he desire God's great mercy, for his great offences,
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& that God should not entre into iudgemēt with him.
& that God should not enter into judgement with him.
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And agayn, how well weigheth thys holy man his synnes, when he confesseth, that they bee so many in numbre, And again, how well weigheth this holy man his Sins, when he Confesses, that they be so many in numbered,
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and so hid, and hard to vnderstande, that it is in maner vnpossible, to knowe, vtter, or numbre them.
and so hid, and hard to understand, that it is in manner unpossible, to know, utter, or numbered them.
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Wherfore, he hauing, a true, earnest, and depe contemplacion and consideracion of his sinnes, and yet not commyng to the botome of them, he maketh supplicaciō to God, to forgeue him, his priuy, secret his sinnes:
Wherefore, he having, a true, earnest, and deep contemplation and consideration of his Sins, and yet not coming to the bottom of them, he makes supplication to God, to forgive him, his privy, secret his Sins:
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to the knowledge of the which, he cā not attein vnto.
to the knowledge of the which, he can not attain unto.
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He weigheth rightly his sinnes, frō the original roote, & spring hed, perceiuing inclinaciōs prouocaciōs, stirrynges, stingynges, buddes, braūches, dregges, infecciōs, tastes, felinges,
He weigheth rightly his Sins, from the original root, & spring head, perceiving inclinations provocations, stirrynges, stingynges, buds, branches, dregs, infections, tastes, felinges,
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and sentes of them, to continue in hym still. Wherfore he saith: marke & behold, I was cōceiued in synnes:
and sentes of them, to continue in him still. Wherefore he Says: mark & behold, I was conceived in Sins:
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he saith not, sinne, but in the plural nūbre, sinnes, forasmuch as out of one (as fountayn) spryngeth all the reste. And our sauior Christ saieth: he Says not, sin, but in the plural numbered, Sins, forasmuch as out of one (as fountain) springeth all the rest. And our Saviour christ Saith:
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there is none good but God: and that we can do nothyng that is good, without hym: there is none good but God: and that we can do nothing that is good, without him:
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nor no mā can come to the father, but by hym.
nor no man can come to the father, but by him.
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He commaundeth vs all to saye, that we be vnprofitable seruaūtes, when we haue done al that we can do.
He commandeth us all to say, that we be unprofitable Servants, when we have done all that we can do.
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He preferreth the penitēt Publicane, before the proude, holy, & glorious Pharisey. He preferreth the penitent Publican, before the proud, holy, & glorious Pharisee.
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He calleth hymself a phisicion, but not to them yt be whole, but to them that be sicke,
He calls himself a Physician, but not to them that be Whole, but to them that be sick,
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and haue nede of his salue for their sore.
and have need of his salve for their soar.
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He teacheth vs in oure prayers, to reknowledge our selfes sinners, & to aske forgeuenes and deliueraunce from all euilles, at our heauenly fathers hande.
He Teaches us in our Prayers, to reknowledge our selves Sinners, & to ask forgiveness and deliverance from all evils, At our heavenly Father's hand.
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He declareth that the synnes of oure awne hartes, do defile our awne selfes.
He Declareth that the Sins of our awn hearts, do defile our awn selves.
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He teacheth that an euill worde or thought, deserueth condempnacion, affirmyng, that we shall geue an accompte, for euery idle worde.
He Teaches that an evil word or Thought, deserves condemnation, affirming, that we shall give an accompt, for every idle word.
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He saieth, he came not to saue, but the shepe that were vtterly lost, and cast away.
He Saith, he Come not to save, but the sheep that were utterly lost, and cast away.
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Therfore fewe of the proude, iust, learned, wise, perfect, and holy Phariseis, were saued by him,
Therefore few of the proud, just, learned, wise, perfect, and holy Pharisees, were saved by him,
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because thei iustified themselfes, by their coūterfeit holynes before men.
Because they justified themselves, by their counterfeit holiness before men.
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Wherefore (good people) let vs beware of suche hypocrisy, vainglory, and iustifiyng of our selfe.
Wherefore (good people) let us beware of such hypocrisy, vainglory, and justifying of our self.
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Let vs loke vpō our fete, and then, doune pecockes fethers, doune proude harte, doune vile clay frayle and britle vessels.
Let us look upon our feet, and then, down Peacocks Feathers, down proud heart, down vile clay frail and brittle vessels.
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Of our selfes, we be crabbe trees, that can bryng furth no apples.
Of our selves, we be crab trees, that can bring forth no Apples.
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We be of our selfes, of suche yearth, as can brynge furthe but wedes, netles, brābles, briers, cocle and darnell.
We be of our selves, of such earth, as can bring forth but wedes, nettles, brambles, briers, Cocle and darnel.
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Oure fruites be declared in the ▪ v. Chap. to the Gala. We haue neither faith, charitie, hope, pacience, chastitie,
Oure fruits be declared in the ▪ v. Chap. to the Gala. We have neither faith, charity, hope, patience, chastity,
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nor any thyng els that good is, but of God:
nor any thing Else that good is, but of God:
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& therfore, these vertues be called there, the fruites of the holy Ghost, and not the fruites of man.
& Therefore, these Virtues be called there, the fruits of the holy Ghost, and not the fruits of man.
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Let vs therfore, acknowledge our selfes before God, (as we be in dede) miserable and wretched synners.
Let us Therefore, acknowledge our selves before God, (as we be in deed) miserable and wretched Sinners.
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And let vs earnestly repent, and humble our selfes hartely, and crie to God for mercye.
And let us earnestly Repent, and humble our selves heartily, and cry to God for mercy.
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Let vs all confesse with mouthe and harte, that we be full of imperfeccions.
Let us all confess with Mouth and heart, that we be full of imperfections.
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Let vs know our awn workes, of what imperfecciō they be, & then we shall not stande foolishly,
Let us know our awn works, of what imperfection they be, & then we shall not stand foolishly,
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and arrogantly, in our awne conceiptes, nor chalenge any part of iustificacion, by our merites or workes.
and arrogantly, in our awn conceits, nor challenge any part of justification, by our merits or works.
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For truly, there be imperfecciōs in our best workes:
For truly, there be imperfections in our best works:
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we do not loue God so much as we are bounde to do, with all our hart, mynd, and power:
we do not love God so much as we Are bound to do, with all our heart, mind, and power:
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we do not feare God, so muche as we ought to do: we do not praye to God, but with greate and many imperfeccions:
we do not Fear God, so much as we ought to do: we do not pray to God, but with great and many imperfections:
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we geue, forgeue, beleue, liue, and hope vnperfectly: we speke, thinke, & do vnperfectly: we fight agaynst the deuill, the worlde, and the fleashe, vnperfectly.
we give, forgive, believe, live, and hope unperfectly: we speak, think, & do unperfectly: we fight against the Devil, the world, and the Flesh, unperfectly.
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Let vs therfore, not be ashamed to confesse plainly, our state of imperfeccion:
Let us Therefore, not be ashamed to confess plainly, our state of imperfection:
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yea, let vs not be ashamed to confesse imperfeccion, euen in all our awne beste workes.
yea, let us not be ashamed to confess imperfection, even in all our awn best works.
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Let none of vs be ashamed, to say with holy s. Peter. I am a sinfull man.
Let none of us be ashamed, to say with holy s. Peter. I am a sinful man.
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Let vs al saye with the holy prophet Dauid: we haue synned with our fathers, we haue doen amisse, & dealt wickedly. Let us all say with the holy Prophet David: we have sinned with our Father's, we have done amiss, & dealt wickedly.
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Let vs all make open cōfession, with the prodigal sonne to our father, and saye with hym:
Let us all make open Confessi, with the prodigal son to our father, and say with him:
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we haue synned agaynst heauen, and before the, (O father) we are not worthy to be called thy sonnes.
we have sinned against heaven, and before thee, (Oh father) we Are not worthy to be called thy Sons.
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Let vs al saye, with holy Baruch:
Let us all say, with holy baruch:
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O Lorde our God, to vs is worthily ascribed shame and confusion, & to the, righteousnes:
Oh Lord our God, to us is worthily ascribed shame and confusion, & to thee, righteousness:
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We haue synned, we haue doen wickedly, we haue behaued our selfes vngodly, in all thy righteousnes.
We have sinned, we have done wickedly, we have behaved our selves ungodly, in all thy righteousness.
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Let vs al saie with the holy prophet Daniell: O Lorde, righteousnes belongeth to the, vnto vs belongeth confusion. Let us all say with the holy Prophet Daniell: Oh Lord, righteousness belongeth to thee, unto us belongeth confusion.
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We haue synned, we haue bene naughtie, we haue offended, we haue fled from the, we haue gone backe from al thy preceptes, and iudgementes.
We have sinned, we have be naughty, we have offended, we have fled from thee, we have gone back from all thy Precepts, and Judgments.
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So we learne of all good men in holy scripture, to humble our selfes: and to exalt, extoll prayse, magnifie, and glorifie God.
So we Learn of all good men in holy scripture, to humble our selves: and to exalt, extol praise, magnify, and Glorify God.
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Thus we haue heard, how euill we be of our selfes: how, of our selfes, and by our selfes, we haue no goodnes, helpe, nor saluaciō:
Thus we have herd, how evil we be of our selves: how, of our selves, and by our selves, we have no Goodness, help, nor salvation:
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but cōtrariwise, synne, dampnacion, and death euerlastynge:
but contrariwise, sin, damnation, and death everlasting:
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whiche, if we depely weigh & consider, we shall the better vnderstande the great mercy of God,
which, if we deeply weigh & Consider, we shall the better understand the great mercy of God,
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and how our saluacion cōmeth onely by Christ.
and how our salvation comes only by christ.
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For in our selfes (as of our selfes) we find nothing, wherby we may be deliuered from this miserable captiuitie, into the which we were caste, throughe the enuie of the deuill, by transgressing of Gods commaundemēt, in our first parent Adam. For in our selves (as of our selves) we find nothing, whereby we may be Delivered from this miserable captivity, into the which we were cast, through the envy of the Devil, by transgressing of God's Commandment, in our First parent Adam.
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We are all become vncleane, but we all are not able to clense our selfes, nor to make one another of vs cleane. We Are all become unclean, but we all Are not able to cleanse our selves, nor to make one Another of us clean.
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We are by nature, the childrē of Gods wrathe, but we are not able to make oure selfes the children, and inheritors of Gods glorye. We Are by nature, the children of God's wrath, but we Are not able to make our selves the children, and inheritors of God's glory.
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We are sheepe that ronne astraie, but we cannot of our awn power, come agayn to ye shepefold,
We Are sheep that run astray, but we cannot of our awn power, come again to you shepefold,
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so great is our imperfecciō & weakenes.
so great is our imperfection & weakness.
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In our selfes therfore maye not we glorie, which (of our selfes) are nothyng but synfull:
In our selves Therefore may not we glory, which (of our selves) Are nothing but sinful:
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Neither we maye reioyse, in any woorkes that we do, which al be so vnperfect & vnpure, that thei are not able to stāde,
Neither we may rejoice, in any works that we do, which all be so unperfect & unpure, that they Are not able to stand,
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before the righteous throne of God, as the holy Prophete Dauid saieth:
before the righteous throne of God, as the holy Prophet David Saith:
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entre not into iudgemēt with thy seruaūt, O Lorde, for no man that liueth shalbe found righteous in thy sight. enter not into judgement with thy servant, Oh Lord, for no man that lives shall found righteous in thy sighed.
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To God therfore, muste we flee, or els shall we neuer finde peace, rest and quietnesse of conscience in our hartes.
To God Therefore, must we flee, or Else shall we never find peace, rest and quietness of conscience in our hearts.
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For he is the father of mercies, and God of all consolacion. He is the Lorde, with whō is plenteous redempcion. For he is the father of Mercies, and God of all consolation. He is the Lord, with whom is plenteous redemption.
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He is that God which of his awne mercie saueth vs, and setteth out his charitie,
He is that God which of his awn mercy Saveth us, and sets out his charity,
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and exceding loue towardes vs, in that of his awne voluntary goodnesse, when we wer perished, he saued vs,
and exceeding love towards us, in that of his awn voluntary Goodness, when we were perished, he saved us,
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and prouided an euerlastyng kyngdom for vs. And all these heauenly treasures, are geuen vs, not for our awne desertes, merites,
and provided an everlasting Kingdom for us And all these heavenly treasures, Are given us, not for our awn deserts, merits,
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or good deedes (whiche, of our selfes wee haue none) but of his meere mercie, frely.
or good Deeds (which, of our selves we have none) but of his mere mercy, freely.
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And for whose sake? Truely, for Iesus Christes sake, that pure and vndefiled lambe of GOD.
And for whose sake? Truly, for Iesus Christ's sake, that pure and undefiled lamb of GOD.
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He is that dearely beloued sonne, for whose sake, god is fully pacified, satisfied and sette at one with man.
He is that dearly Beloved son, for whose sake, god is Fully pacified, satisfied and Set At one with man.
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He is the lambe of God, whiche taketh awaie the synnes of the worlde:
He is the lamb of God, which Takes away the Sins of the world:
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of whom onely, it maie be truely spoken, that he did al thynges well, & in his mouthe was founde no craft nor subtilitie.
of whom only, it may be truly spoken, that he did all things well, & in his Mouth was found no craft nor subtility.
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None but he alone, maie saie, the Prince of the worlde came: and in me he hath nothyng.
None but he alone, may say, the Prince of the world Come: and in me he hath nothing.
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And he alone maie saie also:
And he alone may say also:
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whiche of you shall reproue me of any faulte? He is that high and euerlastyng priest, whiche hath offered hymself once for all, vpon the aulter of the Crosse, which of you shall reprove me of any fault? He is that high and everlasting priest, which hath offered himself once for all, upon the alter of the Cross,
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and with that one oblacion, hath made perfect for euermore, them that are sāctified.
and with that one oblation, hath made perfect for evermore, them that Are sanctified.
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He is the alone mediator, betwene God and man, whiche paied our raunsome to God, with his awne bloud,
He is the alone Mediator, between God and man, which paid our ransom to God, with his awn blood,
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and with that hath he clensed vs all from synne. He is the Phisicion, whiche healeth al our diseases.
and with that hath he cleansed us all from sin. He is the physician, which heals all our diseases.
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He is that sauior, whiche saueth his people from all their synnes.
He is that Saviour, which Saveth his people from all their Sins.
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To be shorte, he is that flowyng, & moste plenteous fountain, of whose fulnesse ▪ all we haue receiued.
To be short, he is that flowing, & most plenteous fountain, of whose fullness ▪ all we have received.
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For in hym alone, are all the treasures of the wisedom, and knowledge of God hidden.
For in him alone, Are all the treasures of the Wisdom, and knowledge of God hidden.
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And in hym, and by hym, haue wee frō God the father, all good thynges, perteinyng either to the body, or to the soule.
And in him, and by him, have we from God the father, all good things, pertaining either to the body, or to the soul.
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O howe muche are wee bounde, to this our heauenly father, for his greate mercies, whiche he hath so plenteously declared vnto vs, in Christe Iesu our Lorde and sauior? What thankes worthy and sufficient can we geue to him? Let vs all with one accorde, burste out with ioyfull voyces, euer praisyng and magnifiyng this Lorde of mercy,
O how much Are we bound, to this our heavenly father, for his great Mercies, which he hath so plenteously declared unto us, in Christ Iesu our Lord and Saviour? What thanks worthy and sufficient can we give to him? Let us all with one accord, burst out with joyful voices, ever praising and magnifiyng this Lord of mercy,
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for his tendre kyndnesse shewed to vs in his derely beloued sonne, Iesus Christ our lord.
for his tendre kindness showed to us in his dearly Beloved son, Iesus christ our lord.
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Hetherto haue we heard, what wee are of our selfes: verely, synfull, wretched, and dampnable:
Hitherto have we herd, what we Are of our selves: verily, sinful, wretched, and damnable:
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again we haue heard, how that of oure selfes, and by oure selfes, wee are not hable, either to thynke a good thought ▪ or worke a good deede,
again we have herd, how that of our selves, and by our selves, we Are not able, either to think a good Thought ▪ or work a good deed,
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so that we can fynd in our selfes, no hope of saluacion, but rather whatsoeuer maketh vnto our destrucciō.
so that we can find in our selves, no hope of salvation, but rather whatsoever makes unto our destruction.
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Again we haue heard, the tendre kyndenesse and greate mercie of God the father towardes vs,
Again we have herd, the tendre kyndenesse and great mercy of God the father towards us,
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and how beneficial he is to vs, for Christes sake, without our merites or desertes, euen o• his awne meere mercie and tendre goodnesse.
and how beneficial he is to us, for Christ's sake, without our merits or deserts, even o• his awn mere mercy and tendre Goodness.
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Now, how these excedyng greate mercies of God, set abrode in Christe Iesu for vs, bee obteined:
Now, how these exceeding great Mercies of God, Set abroad in Christ Iesu for us, be obtained:
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and how we be deliuered, from the captiuitie of synne, deathe, and helle, it shall more at large (with Gods helpe) be declared in the next Homelie.
and how we be Delivered, from the captivity of sin, death, and hell, it shall more At large (with God's help) be declared in the next Homely.
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In the meane season, yea, and at all tymes, let vs learne to knowe our selfes, our frailtie and weakenesse, without any ostentacion,
In the mean season, yea, and At all times, let us Learn to know our selves, our frailty and weakness, without any ostentation,
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or boostyng of our awne good dedes and merites: let vs also knowledge.
or boosting of our awn good Deeds and merits: let us also knowledge.
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The excedyng mercie of God towardes vs, and confesse, that as of our selfes, commeth all euill and dampnaciō,
The exceeding mercy of God towards us, and confess, that as of our selves, comes all evil and damnation,
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so likewise of hym, commeth all goodnesse and saluacion, as God hymself saieth, by the prophet Oze:
so likewise of him, comes all Goodness and salvation, as God himself Saith, by the Prophet Oze:
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O Israell, thy destruccion commeth of thy self, but in me onely, is thy helpe and comforte.
Oh Israel, thy destruction comes of thy self, but in me only, is thy help and Comfort.
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If wee thus humbly submit our selfes in the sight of God, wee maie bee sure, that in the tyme of his visitacion, he will lifte vs vp vnto the Kyngdome of his derely beloued sonne Christe Iesu our Lorde:
If we thus humbly submit our selves in the sighed of God, we may be sure, that in the time of his Visitation, he will lift us up unto the Kingdom of his dearly Beloved son Christ Iesu our Lord:
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to whō with the father and the holy Ghoste, bee all honour, and glory for euer. AMEN.
to whom with the father and the holy Ghost, be all honour, and glory for ever. AMEN.
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¶ An Homelie of the saluacion of mankynd, by onely Christ our sauior, from synne and death euerlastyng.
¶ an Homely of the salvation of mankind, by only christ our Saviour, from sin and death everlasting.
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BEcause all men be synners, and offendors against GOD, and breakers of his law and commaundementes,
Because all men be Sinners, and offenders against GOD, and breakers of his law and Commandments,
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therfore can no manne by his awne actes, woorkes, and deedes, (seme thei neuer so good) be iustified, and made righteous before God:
Therefore can no man by his awn acts, works, and Deeds, (seem they never so good) be justified, and made righteous before God:
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but euery man of necessitie, is constrayned to seke for another righteousnesse, or iustificacion, to be receiued at Gods awne handes, that is to saie, the remission, pardon,
but every man of necessity, is constrained to seek for Another righteousness, or justification, to be received At God's awn hands, that is to say, the remission, pardon,
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and forgeuenesse of his synnes and trespasses, in suche thynges as he hath offended.
and forgiveness of his Sins and Trespasses, in such things as he hath offended.
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And this iustificacion or righteousnesse, whiche we so receiue by Gods mercie, & Christes merites, embraced by faithe, is taken, accepted,
And this justification or righteousness, which we so receive by God's mercy, & Christ's merits, embraced by faith, is taken, accepted,
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and allowed of God, for our perfect and full iustificacion.
and allowed of God, for our perfect and full justification.
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For the more ful vnderstandyng hereof, it is our partes and duetie, euer to remembre the greate mercie of God,
For the more full understanding hereof, it is our parts and duty, ever to Remember the great mercy of God,
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how that (al the worlde beyng wrapped in synne, by breakyng of the lawe) God sent his onely sonne, our sauior Chrste into this worlde, to fulfill the lawe for vs:
how that (all the world being wrapped in sin, by breaking of the law) God sent his only son, our Saviour Christ into this world, to fulfil the law for us:
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and by shedyng of his moste precious bloud, to make a sacrifice and satisfaccion or (as it maie bee called) amendes, to his father for our synnes:
and by shedding of his most precious blood, to make a sacrifice and satisfaction or (as it may be called) amends, to his father for our Sins:
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to asswage his wrathe and indignacion conceiued against vs, for thesame.
to assuage his wrath and Indignation conceived against us, for The same.
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In so much that infantes, beyng baptised, and diyng in their infancie ▪ are by this sacrifice, wasshed from their synnes, brought to Gods fauor,
In so much that Infants, being baptised, and dying in their infancy ▪ Are by this sacrifice, washed from their Sins, brought to God's favour,
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and made his children, and inheritors of his kyngdome of heauen.
and made his children, and inheritors of his Kingdom of heaven.
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And thei whiche actually do synne after their baptisme, whē thei conuerte and turne again to God vnfainedly, thei are likewise washed by this sacrifice from their synnes, in suche sorte, that there remaineth not any spotte of synne, that shalbe imputed to their dampnacion.
And they which actually do sin After their Baptism, when they convert and turn again to God unfeignedly, they Are likewise washed by this sacrifice from their Sins, in such sort, that there remains not any spot of sin, that shall imputed to their damnation.
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This is that iustificacion, or righteousnes, whiche sainct Paule speaketh of, when he saieth:
This is that justification, or righteousness, which saint Paul speaks of, when he Saith:
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no man is iustified, by the workes of the law, but frely by faith in Iesus Christ. And again he saieth: no man is justified, by the works of the law, but freely by faith in Iesus christ. And again he Saith:
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we beleue in Christ Iesu, that we be iustified frely, by the faith of Christe,
we believe in christ Iesu, that we be justified freely, by the faith of Christ,
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& not by the workes of the lawe, because that no man shalbe iustified by the workes of the law.
& not by the works of the law, Because that no man shall justified by the works of the law.
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And although this iustificaciō, be fre vnto vs, yet it commeth not so frely vnto vs, that there is no raunsome paied therfore at all.
And although this justification, be from unto us, yet it comes not so freely unto us, that there is no ransom paid Therefore At all.
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But here maie mannes reason be astonied, reasonyng after this fashion: if a raunsome bee paied for our redempcion, then is it not geuen vs freely: But Here may Man's reason be astonished, reasoning After this fashion: if a ransom be paid for our redemption, then is it not given us freely:
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For a prisoner that paieth his raunsome, is not let go frely, for if he go frely, then he goeth without raunsome:
For a prisoner that payeth his ransom, is not let go freely, for if he go freely, then he Goes without ransom:
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for what is it els to go freely, then to bee set at libertie, without paiment of raunsome.
for what is it Else to go freely, then to be Set At liberty, without payment of ransom.
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This reason is satisfied by the greate wisedome of God, in this mistery of our redempciō, who hath so tempered his iustice and mercie together, that he would neither, by his iustice condempne vs,
This reason is satisfied by the great Wisdom of God, in this mystery of our redemption, who hath so tempered his Justice and mercy together, that he would neither, by his Justice condemn us,
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vnto the perpetuall captiuitie of the deuill, and his prison of hel, remediles for euer, without mercie:
unto the perpetual captivity of the Devil, and his prison of hell, remediless for ever, without mercy:
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nor by his mercy, deliuer vs clerely, without iustice, or paiment of a iust raunsome: but with his endlesse mercie, he ioyned his moste vpright and equall iustice.
nor by his mercy, deliver us clearly, without Justice, or payment of a just ransom: but with his endless mercy, he joined his most upright and equal Justice.
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His greate mercy he shewed vnto vs, in deliueryng vs from our former captiuitie, without requiryng of any raunsom to be paied,
His great mercy he showed unto us, in delivering us from our former captivity, without requiring of any ransom to be paid,
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or amēdes to be made, vpon our partes: whiche thyng, by vs had been impossible to bee doen.
or amends to be made, upon our parts: which thing, by us had been impossible to be done.
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And where as it laie not in vs, that to do, he prouided a raunsome for vs, that was the moste precious body & bloud of his awne moste dere and best beloued sonne Iesu Christe:
And where as it lay not in us, that to do, he provided a ransom for us, that was the most precious body & blood of his awn most dear and best Beloved son Iesu Christ:
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who besides his raunsom, fulfilled the lawe for vs perfectly.
who beside his ransom, fulfilled the law for us perfectly.
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And so the iustice of God, & his mercie did embrace together, and fulfilled the mistery of our redempcion.
And so the Justice of God, & his mercy did embrace together, and fulfilled the mystery of our redemption.
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And of this iustice and mercie of God knit together, speaketh saincte Paule, in the.iii. Chapiter to the Romans:
And of this Justice and mercy of God knit together, speaks saint Paul, in the iii Chapter to the Roman:
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al haue offended, and haue nede of the glory of God, iustified frely by his grace, by redempcion, whiche is in Iesu Christ, whom God hath set furth to vs, all have offended, and have need of the glory of God, justified freely by his grace, by redemption, which is in Iesu christ, whom God hath Set forth to us,
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for a reconciler, & peace maker, through faith in his bloud, to shewe his righteousnesse. And in the.x. Chapiter:
for a reconciler, & peace maker, through faith in his blood, to show his righteousness. And in the x Chapter:
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Christ is the ende of the law, vnto righteousnes, to euery man that beleueth. And in the.viii. Chapi: christ is the end of the law, unto righteousness, to every man that Believeth. And in the viii Chapter:
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that whiche was impossible by the lawe, in asmuche as it was weake by the flesh, God sendyng his awne sonne, in the similitude of synfull fleshe, by synne dampned synne in the fleshe, that the righteousnesse of the lawe, might be fulfilled in vs, which walke not after the flesh, but after the spirite. that which was impossible by the law, in asmuch as it was weak by the Flesh, God sending his awn son, in the similitude of sinful Flesh, by sin dampened sin in the Flesh, that the righteousness of the law, might be fulfilled in us, which walk not After the Flesh, but After the Spirit.
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In these foresaied places, the Apostle toucheth specially three thynges, whiche muste concurre and go together, in our iustificacion. In these foresaid places, the Apostle touches specially three things, which must concur and go together, in our justification.
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Upon Gods part, his greate mercie and grace:
Upon God's part, his great mercy and grace:
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vpon Christes parte, iustice, that is, the satisfaccion of gods iustice, or the price of our redempcion, by the offryng of his body and shedyng of his bloud, with fulfillyng of ye law, perfectly & throughly:
upon Christ's part, Justice, that is, the satisfaction of God's Justice, or the price of our redemption, by the offering of his body and shedding of his blood, with fulfilling of the law, perfectly & thoroughly:
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and vpon our part, true and liuely faithe in the merites of Iesu Christe, whiche yet is not oures,
and upon our part, true and lively faith in the merits of Iesu Christ, which yet is not ours,
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but by Gods workyng in vs. So that in our iustificacion, is not onely Gods mercie and grace,
but by God's working in us So that in our justification, is not only God's mercy and grace,
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but also his iustice, whiche the Apostle calleth the iustice of God, and it cōsisteth in paiyng our raunsome, and fulfillyng of the lawe:
but also his Justice, which the Apostle calls the Justice of God, and it Consisteth in paying our ransom, and fulfilling of the law:
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and so the grace of God, doth not exclude ye iustice of God, in oure iustificacion,
and so the grace of God, does not exclude you Justice of God, in our justification,
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but onely excludeth the iustice of man, that is to saie, the iustice of our woorkes,
but only excludeth the Justice of man, that is to say, the Justice of our works,
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as to be merites of deseruyng our iustificaciō. And therefore sainct Paule declareth here nothyng, vpon the behalf of man, concernyng his iustificaciō,
as to be merits of deserving our justification. And Therefore saint Paul Declareth Here nothing, upon the behalf of man, Concerning his justification,
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but onely a true and liuely faith, whiche neuertheles is the gift of God, and not mannes onely worke without God.
but only a true and lively faith, which nevertheless is the gift of God, and not Man's only work without God.
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And yet that faithe, dooth not exclude repentaunce, hope, loue, dread, and the feare of God, to be ioyned with faithe, in euery mā that is iustified:
And yet that faith, doth not exclude Repentance, hope, love, dread, and the Fear of God, to be joined with faith, in every man that is justified:
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but it excludeth thē frō the office of iustifiyng.
but it excludeth them from the office of justifying.
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So that although thei be all present together in hym that is iustified, yet thei iustifie not all together.
So that although they be all present together in him that is justified, yet they justify not all together.
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Nor that faithe also, doth not exclude the iustice of oure good workes, necessarily to bee doen afterward of duetie, towardes God (for wee are moste bounden to serue God, in doyng good deedes, commaunded by hym in his holy scripture, all the daies of oure life):
Nor that faith also, does not exclude the Justice of our good works, necessarily to be done afterwards of duty, towards God (for we Are most bounden to serve God, in doing good Deeds, commanded by him in his holy scripture, all the days of our life):
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But it excludeth theim, so that we maie not doo theim, to this intent, to be made good by doyng of them.
But it excludeth them, so that we may not do them, to this intent, to be made good by doing of them.
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For all the good workes that we can do, bee vnperfecte, and therfore not able to deserue our iustificaciō:
For all the good works that we can do, be unperfect, and Therefore not able to deserve our justification:
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but our iustificacion dooth come frely, by the mere mer•ie of GOD, and of so greate and free mercie, that whereas all the worlde was not able of their selfes, to paye any parte towardes their raunsome, it pleased our heauenly father, of his infinite mercie, without any our deserte,
but our justification doth come freely, by the mere mer•ie of GOD, and of so great and free mercy, that whereas all the world was not able of their selves, to pay any part towards their ransom, it pleased our heavenly father, of his infinite mercy, without any our desert,
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or deseruyng, to prepare for vs the mooste precious iewelles of Christes body and bloud, wherby our raunsome might be fully paied, the lawe fulfilled, and his iustice fully satisfied.
or deserving, to prepare for us the most precious Jewels of Christ's body and blood, whereby our ransom might be Fully paid, the law fulfilled, and his Justice Fully satisfied.
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So that Christe is nowe the righteousnesse of all them, that truely doo beleue in hym.
So that Christ is now the righteousness of all them, that truly do believe in him.
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He for theim paied their raunsome, by his death. He for theim, fulfilled the lawe in his life.
He for them paid their ransom, by his death. He for them, fulfilled the law in his life.
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So that nowe, in hym, and by hym, euery true Christian man maie be called a fulfiller of the lawe,
So that now, in him, and by him, every true Christian man may be called a fulfiller of the law,
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forasmuche as that, whiche their infirmitie lacketh, Christes iustice hath supplied,
forasmuch as that, which their infirmity lacketh, Christ's Justice hath supplied,
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Before was declared at large, that no manne can be iustified by his awne good workes,
Before was declared At large, that no man can be justified by his awn good works,
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because that no manne fulfilleth the lawe, accordyng to the full request of the lawe.
Because that no man fulfilleth the law, according to the full request of the law.
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And saincte Paule, in his Epistle to the Galathiās, proueth thesame, saiyng thus If there had been any lawe geuen, whiche coulde haue iustified, verely, righteousnesse should haue been by the lawe. And again he saieth:
And saint Paul, in his Epistle to the Galathiās, Proves The same, saying thus If there had been any law given, which could have justified, verily, righteousness should have been by the law. And again he Saith:
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if righteousnesse bee by the lawe, then Christe died in vain. And again he saieth: you that are iustified by the lawe, are fallen awaie from grace.
if righteousness be by the law, then Christ died in vain. And again he Saith: you that Are justified by the law, Are fallen away from grace.
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And furthermore, he writeth to the Ephesians, on this wise: by grace are ye saued through faithe, and that not of your selfes:
And furthermore, he Writeth to the Ephesians, on this wise: by grace Are you saved through faith, and that not of your selves:
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for it is the gift of God, and not of workes, lest any man should glorie.
for it is the gift of God, and not of works, lest any man should glory.
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And to bee shorte, the summe of all Paules disputacion, is this: that if iustice come of woorkes, then it commeth not of grace:
And to be short, the sum of all Paul's disputation, is this: that if Justice come of works, then it comes not of grace:
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And if it come of grace, then it commeth not of woorkes.
And if it come of grace, then it comes not of works.
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And to this ende, tēdeth al the Prophetes as saincte Peter saieth, in the tenthe of the Actes:
And to this end, tendeth all the prophets as saint Peter Saith, in the tenthe of the Acts:
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Of Christe, all the Prophetes (saieth saincte Peter) do witnes, that through his name, al they that beleue in him, shal receiue the remission of synnes.
Of Christ, all the prophets (Saith saint Peter) do witness, that through his name, all they that believe in him, shall receive the remission of Sins.
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And after this wyse to be iustifyed, onely by this true and liuely faithe in Christ, speaketh all the olde and auncient aucthors, bothe Grekes & Latyns. And After this wise to be justified, only by this true and lively faith in christ, speaks all the old and ancient Authors, both Greeks & Latins.
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Of whom I will specially reherse thre: Hillary, Basill, & Ambrose. Sainct Hillary sayeth these wordes plainly, in the ninth Canon, vpon Matthewe: Faithe onely iustifyeth.
Of whom I will specially rehearse Three: Hillary, Basil, & Ambrose. Saint Hillary Saith these words plainly, in the ninth Canon, upon Matthew: Faith only Justifieth.
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And saincte Basill, a Greke aucthor writeth thus:
And saint Basil, a Greek author Writeth thus:
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This is a perfect and a whole reioysyng in God, when a man auaunteth not hymselfe,
This is a perfect and a Whole rejoicing in God, when a man avanteth not himself,
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for hys awne righteousnes, but knowledgeth hymself, to lacke true iustice and righteousnes, and to be iustifyed by the onely faithe in Christ:
for his awn righteousness, but knowledgeth himself, to lack true Justice and righteousness, and to be justified by the only faith in christ:
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And Paul (saieth he) doeth glory in the contempte of hys awne righteousnes, and that he loketh for his righteousnes of God, by faythe.
And Paul (Saith he) doth glory in the contempt of his awn righteousness, and that he looketh for his righteousness of God, by faith.
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These be the verye woordes of sainct Basill. And sainct Ambrose, a Latyn aucthor, sayeth these wordes:
These be the very words of saint Basil. And saint Ambrose, a Latin author, Saith these words:
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This is the ordinaunce of God, that he, whiche beleueth in Christ, should be saued, without workes, by faithe onely, freely receiuyng remission of his synnes. Consyder diligently these woordes:
This is the Ordinance of God, that he, which Believeth in christ, should be saved, without works, by faith only, freely receiving remission of his Sins. Consider diligently these words:
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without woorkes, by faythe onely, freely, we receyue remissyon of oure synnes. What can be spoken more plainlye, then to saye:
without works, by faith only, freely, we receive remission of our Sins. What can be spoken more plainly, then to say:
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that freely, withoute woorkes, by fayth onely, we obteyne remission of oure synnes? These and other lyke sentences, that we be iustifyed by fayth onelye, frelye,
that freely, without works, by faith only, we obtain remission of our Sins? These and other like sentences, that we be justified by faith only, freely,
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and without workes, we do reade oftymes in the moste best and aūcient writers. As beside Hillarye, Basill, & sainct Ambrose, before rehersed:
and without works, we do read Oftimes in the most best and ancient writers. As beside Hillary, Basil, & saint Ambrose, before rehearsed:
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we read thesame in Origene, saincte Chrisostome, saincte Cypriane, saincte Augustine, Prosper, Oecomenius, Phocius, Bernardus, Anselme,
we read The same in Origen, saint Chrysostom, saint Cyprian, saint Augustine, Prosper, Oecumenius, Phocius, Bernard, Anselm,
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and many other aucthors, Greke and Latine. Neuertheles, this sentence: that we be iustified by fayth onely:
and many other Authors, Greek and Latin. Nevertheless, this sentence: that we be justified by faith only:
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is not so meāt of them, that the sayed iustifiyng fayth is alone in man, without true repentaunce, hope, charitie, dread and feare of God, at any tyme or ceason. Nor when they say: that we be iustified frely:
is not so meant of them, that the said justifying faith is alone in man, without true Repentance, hope, charity, dread and Fear of God, At any time or season. Nor when they say: that we be justified freely:
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they meane not, that we should or might afterwarde be idle, & that nothyng should be required on oure partes afterward. they mean not, that we should or might afterward be idle, & that nothing should be required on our parts afterwards.
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Neither thei meane not so to be iustified without our good workes, that we shoulde do no good workes at all,
Neither they mean not so to be justified without our good works, that we should do no good works At all,
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lyke as shalbe more expressed at large hereafter. But this proposicion, that we be iustifyed, by faith onely, frely, and without workes:
like as shall more expressed At large hereafter. But this proposition, that we be justified, by faith only, freely, and without works:
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is spoken, for to take away clerely all merite of oure workes, as beyng insufficient, to deserue our iustificacion at Gods handes,
is spoken, for to take away clearly all merit of our works, as being insufficient, to deserve our justification At God's hands,
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and thereby moste plainly to expresse the weakenes of man, and the goodnes of God, the great infirmitie of oure selfes,
and thereby most plainly to express the weakness of man, and the Goodness of God, the great infirmity of our selves,
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and the myght and power of God, the imperfectnes of oure awne workes, and the moste aboundaunt grace of our sauior Christe.
and the might and power of God, the imperfectness of our awn works, and the most aboundaunt grace of our Saviour Christ.
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And thereby whoey to ascribe the meryte and deseruing of our iustificaciō, vnto Christe onely, and his moste precious bludshedyng.
And thereby whoey to ascribe the merit and deserving of our justification, unto Christ only, and his most precious bludshedyng.
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This faythe the holy scripture teacheth: this is the strong rocke & foundacion of Christian religion:
This faith the holy scripture Teaches: this is the strong rock & Foundation of Christian Religion:
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this doctryne all olde and auncient aucthors of Christes churche do approue:
this Doctrine all old and ancient Authors of Christ's Church do approve:
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this doctrine, aduaūceth & setteth furthe the true glory of Christ, and suppresseth the vayne glory of man:
this Doctrine, Advanceth & sets forth the true glory of christ, and suppresses the vain glory of man:
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This, whosoeuer denieth, is not to be reputed for a true christian man, not for a setter furth of Christes glory,
This, whosoever Denieth, is not to be reputed for a true christian man, not for a setter forth of Christ's glory,
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but for an aduersarye of Christe and his Gospell, & for a setter furth of mēnes vainglory.
but for an adversary of Christ and his Gospel, & for a setter forth of men's vainglory.
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And although this doctrine be neuer so true, (as it is most true in dede) that we be iustified freely, without al merite of our awne good workes (as S. Paule doth expresse it) and freely, by this liuely and perfect fayth in Christe onely,
And although this Doctrine be never so true, (as it is most true in deed) that we be justified freely, without all merit of our awn good works (as S. Paul does express it) and freely, by this lively and perfect faith in Christ only,
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as the auncient aucthors vse to speke it:
as the ancient Authors use to speak it:
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yet this true doctrine must be also truely vnderstande, and moste plainly declared, lest carnall men should take vniustly occasyon thereby, to lyue carnally after the appetite and will of the world, the flesh, and the deuil.
yet this true Doctrine must be also truly understand, and most plainly declared, lest carnal men should take unjustly occasion thereby, to live carnally After the appetite and will of the world, the Flesh, and the Devil.
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And because no man should erre, by mistakyng of this doctrine, I shall plainely & shortely so declare the right vnderstandyng of the same, that no man shall iustly thinke, that he maye therby take any occasion of carnall libertie, to folowe ye desires of the flesh,
And Because no man should err, by mistaking of this Doctrine, I shall plainly & shortly so declare the right understanding of the same, that no man shall justly think, that he may thereby take any occasion of carnal liberty, to follow you Desires of the Flesh,
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or that therby, any kind of synne shalbe committed, or any vngodly liuyng the more vsed.
or that thereby, any kind of sin shall committed, or any ungodly living the more used.
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First, you shall vnderstande, that in our iustificacion by Christ, it is not all one thinge, the office of God vnto man,
First, you shall understand, that in our justification by christ, it is not all one thing, the office of God unto man,
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and the office of man vnto God. Iustificacion is not the offyce of man, but of God:
and the office of man unto God. Justification is not the office of man, but of God:
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For man cannot iustifye himselfe by his awne workes, neither in parte nor in the whole,
For man cannot justify himself by his awn works, neither in part nor in the Whole,
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for that were the greatest arrogancie & presumpciō of man, that Antechrist could erect agaynst God, to affirme, that a man might, by his awne workes, take awaye and purge his awne synnes, and so iustifie himself.
for that were the greatest arrogancy & presumption of man, that Antichrist could erect against God, to affirm, that a man might, by his awn works, take away and purge his awn Sins, and so justify himself.
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But iustificacion, is the office of God onely, and is not a thyng, whiche we rendre vnto hym,
But justification, is the office of God only, and is not a thing, which we render unto him,
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but whiche we receiue of him, not whiche we geue to him, but whiche we take of him, by his free mercie,
but which we receive of him, not which we give to him, but which we take of him, by his free mercy,
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& by the onely merites, of his moste derely beloued sonne, our onely redemer, sauiour, and iustifier, Iesus Christ.
& by the only merits, of his most dearly Beloved son, our only redeemer, Saviour, and justifier, Iesus christ.
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So that the true vnderstandyng of this doctrine: We be iustified freely by faith, without workes:
So that the true understanding of this Doctrine: We be justified freely by faith, without works:
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or that we be iustified by faithe in Christ onely, is not, that this our awne acte to beleue in Christe,
or that we be justified by faith in christ only, is not, that this our awn act to believe in Christ,
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or this oure faithe in Christe, which is within vs, dooth iustifie vs, and merite oure iustificacion vnto vs (for that were to cōpte our selfes, to be iustified by some acte or vertue, that is within oure selfes):
or this our faith in Christ, which is within us, doth justify us, and merit our justification unto us (for that were to compt our selves, to be justified by Some act or virtue, that is within our selves):
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But the true vnderstandynge and meanynge thereof is, that although we heare Gods woorde, and beleue it:
But the true understanding and meaning thereof is, that although we hear God's word, and believe it:
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although we haue faith, hope, charitie, repentaunce, dread, and feare of God within vs, and do neuer so many good woorkes thereunto:
although we have faith, hope, charity, Repentance, dread, and Fear of God within us, and do never so many good works thereunto:
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yet we must renounce the mertte of all our saied vertues, of faith, hope, charitie, and all our other vertues, and good dedes, which we either haue doen, shal do,
yet we must renounce thee mertte of all our said Virtues, of faith, hope, charity, and all our other Virtues, and good Deeds, which we either have done, shall do,
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or can do, as thynges that be farre to weake, and insufficient and vnperfecte, to deserue remission of our synnes,
or can do, as things that be Far to weak, and insufficient and unperfect, to deserve remission of our Sins,
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and oure iustification, and therefore we must trust, onely in Gods mercie, and in that sacrifyce, whiche our high prieste,
and our justification, and Therefore we must trust, only in God's mercy, and in that sacrifice, which our high priest,
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and sauior Christ Iesus, the sonne of God, once offered for vs vpon the crosse, to obtein therby Gods grace,
and Saviour christ Iesus, the son of God, once offered for us upon the cross, to obtain thereby God's grace,
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and remission, aswel of our originall synne in baptisme, as of all actuall synne, cōmitted by vs after oure baptisme,
and remission, aswell of our original sin in Baptism, as of all actual sin, committed by us After our Baptism,
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if we truely repente and conuerte vnfainedly to hym agayn.
if we truly Repent and convert unfeignedly to him again.
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So that as sainct Ihon Baptiste, although he were neuer so vertuous and Godly a man,
So that as saint John Baptiste, although he were never so virtuous and Godly a man,
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yet in this matter of forgeuyng of synne, he did put the people frō hym, and appoynted them vnto Christ, saiyng thus vnto them:
yet in this matter of forgeuyng of sin, he did put the people from him, and appointed them unto christ, saying thus unto them:
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Behold, yonder is the lambe of GOD, whiche taketh awaye the synnes of the world:
Behold, yonder is the lamb of GOD, which Takes away the Sins of the world:
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Euen so, as greate and as Godly a vertue as the liuely fayth is, yet it putteth vs from it self,
Even so, as great and as Godly a virtue as the lively faith is, yet it putteth us from it self,
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& remitteth or appointeth vs vnto Christ, for to haue only by him remission of oure synnes, or iustification.
& remitteth or appoints us unto christ, for to have only by him remission of our Sins, or justification.
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So that our fayth in Christ (as it were) saieth vnto vs thus:
So that our faith in christ (as it were) Saith unto us thus:
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It is not I, that take awaye your synnes, but it is Christ onely, and to him onely, I send your for that purpose, renoūcyng therein all your good vertues, woordes, thoughtes,
It is not I, that take away your Sins, but it is christ only, and to him only, I send your for that purpose, renouncing therein all your good Virtues, words, thoughts,
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and woorkes, and onely puttyng your trust in Christe. Thus you do se, that the very true sense of thys proposicion:
and works, and only putting your trust in Christ. Thus you do see, that the very true sense of this proposition:
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We be iustifyed by faythe in Christe onely: (accordyng to the meanyng of the old auncient aucthors) is this:
We be justified by faith in Christ only: (according to the meaning of the old ancient Authors) is this:
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we put oure faithe in Christe, that we be iustifyed by hym onely, that we be iustified by Gods free mercie,
we put our faith in Christ, that we be justified by him only, that we be justified by God's free mercy,
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and the merites of our sauior Christe onely, and by no vertue or good worke of our awne, that is in vs,
and the merits of our Saviour Christ only, and by no virtue or good work of our awn, that is in us,
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or that we can be able to haue or to do, for to deserue thesame, Christ hymself onely, beyng the cause meritorious thereof.
or that we can be able to have or to do, for to deserve The same, christ himself only, being the cause meritorious thereof.
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Here you perceiue many woordes to be vsed, to auoyd cōtencion in wordes with them, that delighte to braule aboute woordes,
Here you perceive many words to be used, to avoid contention in words with them, that delight to braule about words,
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and also to shewe the true meaning, to auoyde euill talking & misunderstandyng: And yet peraduenture all wyll not serue with theim, that be contencious:
and also to show the true meaning, to avoid evil talking & misunderstanding: And yet Peradventure all will not serve with them, that be contentious:
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but cōtenders will euer forge matter of contencion, euen when thei haue none occasiō thereto.
but contenders will ever forge matter of contention, even when they have none occasion thereto.
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Notwithstandyng, such be the lesse to be passed vpon, so that the rest maye profite, which wil be more desirous to know the truth,
Notwithstanding, such be the less to be passed upon, so that the rest may profit, which will be more desirous to know the truth,
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then (when it is playn enough) to contende aboute it, and with cōtencious, and capcious cauillacions, to obscure and darkē it.
then (when it is plain enough) to contend about it, and with contentious, and capacious cavillations, to Obscure and darken it.
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Truthe it is, that out awne woorkes, doo not iustifye vs, to speake properly of our iustificacion (that is to saie) our workes do not merite or deserue remissiō of our synnes,
Truth it is, that out awn works, do not justify us, to speak properly of our justification (that is to say) our works do not merit or deserve remission of our Sins,
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and make vs of vniust, iuste before God:
and make us of unjust, just before God:
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But God of his mere mercie, through the onely merites and deseruynges of his sonne Iesus Christ, doth iustifie vs. Neuerthelesse,
But God of his mere mercy, through the only merits and deservings of his son Iesus christ, does justify us Nevertheless,
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because fayth doth directely sende vs to Christe for remission of our synnes, & that by faithe geuen vs of God, we embrace the promise of Gods mercie,
Because faith does directly send us to Christ for remission of our Sins, & that by faith given us of God, we embrace the promise of God's mercy,
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and of the remission of oure synnes, (whiche thyng, none other of oure vertues or woorkes properly doth) therfore scripture vseth to say, that faith without workes doth iustifie.
and of the remission of our Sins, (which thing, none other of our Virtues or works properly does) Therefore scripture uses to say, that faith without works does justify.
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And for asmuch, that it is al one sentēce in effecte to saye:
And for as, that it is all one sentence in Effect to say:
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Faithe without woorkes, & onely fayth doth iustifie vs, therfore the olde auncient fathers of the Churche, from tyme to tyme, haue vttered our iustificacion with this speache: Onelye faythe iustifieth vs:
Faith without works, & only faith does justify us, Therefore the old ancient Father's of the Church, from time to time, have uttered our justification with this speech: Only faith Justifieth us:
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meanyng none other thing, then sainct Paule meant, whē he sayd:
meaning none other thing, then saint Paul meant, when he said:
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faith without workes iustifieth vs. And because, al this is brought to passe, through the onely merites and deseruinges of our sauior christ,
faith without works Justifieth us And Because, all this is brought to pass, through the only merits and deservings of our Saviour Christ,
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& not through our merites, or through the merite of any vertue, yt we haue within vs,
& not through our merits, or through the merit of any virtue, that we have within us,
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or of any worke that cōmeth frō vs:
or of any work that comes from us:
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therfore, in that respecte of merite & deseruyng, we renoūce (as it wer) altogether agayn, faith, workes, and all other vertues.
Therefore, in that respect of merit & deserving, we renounce (as it were) altogether again, faith, works, and all other Virtues.
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For our awne imperfeccion, is so greate through the corrupciō of original synne, that al is imperfect, that is within vs:
For our awn imperfection, is so great through the corruption of original sin, that all is imperfect, that is within us:
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faithe, charitie, hope, dreade, thoughtes, wordes & workes, and therefore, not apte to meryte and deserue, any parte of our iustificacion for vs:
faith, charity, hope, dread, thoughts, words & works, and Therefore, not apt to merit and deserve, any part of our justification for us:
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And this forme of speakyng we vse, in the humblyng of oure selfes to God,
And this Form of speaking we use, in the humbling of our selves to God,
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and to geue all the glory to our sauior Christ, whiche is best worthy to haue it.
and to give all the glory to our Saviour christ, which is best worthy to have it.
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Here you haue heard the office of God in oure iustificacion, and how we receyue it of him, frely, by his mercie, without our desertes, through true and lyuely faythe.
Here you have herd the office of God in our justification, and how we receive it of him, freely, by his mercy, without our deserts, through true and lively faith.
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Now you shall heare the offyce and duetie of a christian man vnto God, what we ought on oure parte, to rendre vnto God agayne,
Now you shall hear the office and duty of a christian man unto God, what we ought on our part, to rendre unto God again,
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for his greate mercye and goodnes. Oure offyce is, not to passe the tyme of his present lyfe vnfruictfully and idlely,
for his great mercy and Goodness. Oure office is, not to pass the time of his present life vnfruictfully and idly,
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after that we are baptised or iustified, not caryng howe fewe good workes we do, to the glory of God, and proffite of our neighbors:
After that we Are baptised or justified, not caring how few good works we do, to the glory of God, and profit of our neighbours:
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much lesse it is oure office, after that we be once made Christes mēbres, to lyue cōtrary to thesame, makyng our selfes membres of the deuil, walking after his inticementes,
much less it is our office, After that we be once made Christ's members, to live contrary to The same, making our selves members of the Devil, walking After his enticements,
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and after the suggestions of the world and the fleshe, wherby we know, that we do serue the world,
and After the suggestions of the world and the Flesh, whereby we know, that we do serve the world,
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and the deuill, and not God.
and the Devil, and not God.
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For that faythe, which bryngeth furth, (without repentaunce) either euyll workes, or no good workes, is not a right, pure,
For that faith, which bringeth forth, (without Repentance) either evil works, or no good works, is not a right, pure,
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and liuely faithe, but a ded, Deuilishe, counterfeit, and feyned fayth, as sainct Paul, & sainct Iames cal it.
and lively faith, but a dead, Devilish, counterfeit, and feigned faith, as saint Paul, & saint James call it.
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For euen the deuilles know and beleue, that Christ was borne of a virgyn, that he fasted forty dayes,
For even the Devils know and believe, that christ was born of a Virgae, that he fasted forty days,
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& fortye nightes, without meate and drynke, that he wrought all kynde of myracles, declaryng hymself very God:
& fortye nights, without meat and drink, that he wrought all kind of Miracles, declaring himself very God:
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They beleue also, that Christe for oure sakes, suffered moste paynfull death, to redeme vs from eternal death,
They believe also, that Christ for our sakes, suffered most painful death, to Redeem us from Eternal death,
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& that he rose agayn from death the thyrde daye:
& that he rose again from death the Third day:
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They beleue, that he ascended into heauen, and that he sitteth on the right hand of the father,
They believe, that he ascended into heaven, and that he Sitteth on the right hand of the father,
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and at the laste ende of this world, shal come agayne, and iudge bothe the quicke and the deade.
and At the laste end of this world, shall come again, and judge both the quick and the dead.
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These articles of our faith, the deuilles beleue, and so they beleue all thinges that be writtē, in the new and old Testamēt to be true,
These Articles of our faith, the Devils believe, and so they believe all things that be written, in the new and old Testament to be true,
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& yet for all this faith, they be but deuilles, remainyng styll in their dampnable estate, lackyng the very true christian fayth.
& yet for all this faith, they be but Devils, remaining still in their damnable estate, lacking the very true christian faith.
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For the right and true christiā faith is, not onely to beleue that holy scripture,
For the right and true christian faith is, not only to believe that holy scripture,
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& all the forsaied articles of our fayth are true, but also to haue a sure trust & confidence in Gods mercifull promises, to be saued from euerlastynge dampnacion by Christe:
& all the foresaid Articles of our faith Are true, but also to have a sure trust & confidence in God's merciful promises, to be saved from everlasting damnation by Christ:
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wherof doeth folowe a louyng harte, to obey his cōmaundementes. whereof doth follow a loving heart, to obey his Commandments.
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And this true Christian faythe, neyther any deuyll hath, nor yet any man, which, in the outwarde profession of his mouth,
And this true Christian faith, neither any Devil hath, nor yet any man, which, in the outward profession of his Mouth,
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and in his outward receiuyng of the Sacramentes, in commyng to the churche, and in all other outward apparaunces, semeth to be a Christian man,
and in his outward receiving of the Sacraments, in coming to the Church, and in all other outward appearances, Seemeth to be a Christian man,
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& yet in his liuyng and deedes, sheweth the cōtrary.
& yet in his living and Deeds, shows the contrary.
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For how can a man haue this true faith, this sure truste and confidence in God:
For how can a man have this true faith, this sure trust and confidence in God:
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That by the merites of Christe, his synnes be remitted, and he reconciled to the fauor of God,
That by the merits of Christ, his Sins be remitted, and he reconciled to the favour of God,
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and to be partaker of the kyngdom of heauen by Christ when he liueth vngodly, and denieth Christe in his dedes.
and to be partaker of the Kingdom of heaven by christ when he lives ungodly, and Denieth Christ in his Deeds.
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Surely, no suche vngodly man, can haue this faith & trust in God.
Surely, no such ungodly man, can have this faith & trust in God.
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For as they know Christe to bee the onely sauior of the worlde, so they knowe also, that wicked men, shall not possesse the kyngdō of God.
For as they know Christ to be the only Saviour of the world, so they know also, that wicked men, shall not possess the Kingdom of God.
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Thei know, yt God hateth vnrighteousnes that he will destroye all those, that speake vntruly, that those that haue doen good workes (whiche can not be doen without a liuely faythe in Christe) shall come forth into the resurrection of lyfe,
They know, that God hates unrighteousness that he will destroy all those, that speak untruly, that those that have done good works (which can not be done without a lively faith in Christ) shall come forth into the resurrection of life,
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& those that haue doen euill, shall come vnto resurrectiō of iudgement:
& those that have done evil, shall come unto resurrection of judgement:
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and very well they know also, that to them that be contencious, & to them that will not be obedient vnto the truth,
and very well they know also, that to them that be contentious, & to them that will not be obedient unto the truth,
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but wil obey vnrighteousnes, shall come indignacion, wrathe, and affliccion. &c. Therfore, to conclude, considerynge the infinite benefites of God, shewed and exhibited vnto vs, mercifully withoute oure desertes, who hath not onely created vs of nothyng,
but will obey unrighteousness, shall come Indignation, wrath, and affliction. etc. Therefore, to conclude, considering the infinite benefits of God, showed and exhibited unto us, mercifully without our deserts, who hath not only created us of nothing,
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& from a pece of vile clay, of his infinite goodnes hath exalted vs (as touchyng our soule) vnto hys awne similitude and lykenesse:
& from a piece of vile clay, of his infinite Goodness hath exalted us (as touching our soul) unto his awn similitude and likeness:
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but also, wheras we were cōdempned to hel, & death eternall, hath geuen his awne natural sonne, beyng God eternall, immortall,
but also, whereas we were condemned to hell, & death Eternal, hath given his awn natural son, being God Eternal, immortal,
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and equal vnto himselfe, in power & glory, to bee incarnated, and to take our mortall nature vpō oim, with the infirmities of the same:
and equal unto himself, in power & glory, to be incarnated, and to take our Mortal nature upon oim, with the infirmities of the same:
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and in the same nature ▪ to suffre moste shamefull and paynful death, for our offences, to thintent to iustifye vs,
and in the same nature ▪ to suffer most shameful and painful death, for our offences, to intent to justify us,
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& to restore vs to lyfe euerlastyng, so makyng vs also his dere beloued chyldrē, brethren vnto his only sonne, our sauior Christ,
& to restore us to life everlasting, so making us also his dear Beloved children, brothers unto his only son, our Saviour christ,
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& inheritors for euer with him, of his eternall kyngdō of heauē.
& inheritors for ever with him, of his Eternal Kingdom of heaven.
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These greate and mercifull benefites of God (if they be well considered) do neither minister vnto vs occasiō to be idle,
These great and merciful benefits of God (if they be well considered) do neither minister unto us occasion to be idle,
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& to liue without doyng any good workes, neither yet stirreth vs ▪ by any meanes to do euill thinges ▪ but contrarywise,
& to live without doing any good works, neither yet stirs us ▪ by any means to do evil things ▪ but contrariwise,
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if we be not desperate persones, and oure hartes harder then stones, they moue vs to rendre our selfes vnto God wholy, with all our wil ▪ hartes ▪ might and power, to serue him in all good dedes, obeyng his commaundementes, during our lifes:
if we be not desperate Persons, and our hearts harder then stones, they move us to render our selves unto God wholly, with all our will ▪ hearts ▪ might and power, to serve him in all good Deeds, obeyng his Commandments, during our life's:
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to seke in al thinges, his glory and honor, not our sensuall pleasures & vaynglory, euermore dreadynge, willingly to offende suche a merciful God & louyng redemer, in worde, thought, or dede.
to seek in all things, his glory and honour, not our sensual pleasures & vainglory, evermore dreading, willingly to offend such a merciful God & loving redeemer, in word, Thought, or deed.
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And the sayde benefites of God depely considered, do moue vs, for his sake also, to be euer redy to geue our selfes to our neighbors,
And the said benefits of God deeply considered, do move us, for his sake also, to be ever ready to give our selves to our neighbours,
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and asmuch as lyeth in vs ▪ to study with all oure indeuour, to doo good to euery man.
and as as lies in us ▪ to study with all our endeavour, to do good to every man.
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These be the fruites of the true faythe, to do good (asmuche as lieth in vs) to euery man.
These be the fruits of the true faith, to do good (asmuch as lies in us) to every man.
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And aboue all thynges, and in all thinges, to auaunce the glory of God;
And above all things, and in all things, to advance the glory of God;
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of whom only we haue our sanctificacion, iustificacion, saluacion, and redempcion ▪ To whome be euer glory, prayse,
of whom only we have our sanctification, justification, salvation, and redemption ▪ To whom be ever glory, praise,
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and honor ▪ worlde without ende. AMEN.
and honour ▪ world without end. AMEN.
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¶ A short declaration of the true liuely, and Christian Faithe. THE firste entrie vnto God, (good christian people) is through faith:
¶ A short declaration of the true lively, and Christian Faith. THE First entry unto God, (good christian people) is through faith:
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whereby, (as it is declared in the laste Sermon) we be iustifyed before God.
whereby, (as it is declared in the laste Sermon) we be justified before God.
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And least any mā should be deceyued, for lacke of right vnderstanding thereof, it is diligently to be noted, that faythe is taken in the scripture, two manes of wayes.
And lest any man should be deceived, for lack of right understanding thereof, it is diligently to be noted, that faith is taken in the scripture, two manes of ways.
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There is one fayth, whiche in scripture is called a dead faythe, whiche bryngeth furth no good workes,
There is one faith, which in scripture is called a dead faith, which bringeth forth no good works,
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but is idle, barrain, and vnfruitefull.
but is idle, barrain, and unfruitful.
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And this faith, by the holy Apostle sainct Iames, is compared to the fayth of deuilles, which beleue, God to be true,
And this faith, by the holy Apostle saint James, is compared to the faith of Devils, which believe, God to be true,
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and iuste, and tremble for feare, yet they do nothynge well, but al euill.
and just, and tremble for Fear, yet they do nothing well, but all evil.
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And suche a maner of fayth, haue the wicked and naughtie thristian people, whiche confesse God (as saincte Paule sayeth) in their mouthe, but denye hym in their deedes, beynge abhominable,
And such a manner of faith, have the wicked and naughty thristian people, which confess God (as saint Paul Saith) in their Mouth, but deny him in their Deeds, being abominable,
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and withoute the righte fayth, and to all good workes reproueable.
and without the right faith, and to all good works reprovable.
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And this faith is a persuasiō and belief in mānes harte, wherby he knoweth that there is a God,
And this faith is a persuasion and belief in Man's heart, whereby he Knoweth that there is a God,
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and assenteth vnto all trueth of Gods moste holye worde, conteyned in holy scripture.
and assenteth unto all truth of God's most holy word, contained in holy scripture.
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So that it consisteth onely, in beleuing of the woorde of God, that it is true.
So that it Consisteth only, in believing of the word of God, that it is true.
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And thys is not properlye called faythe:
And this is not properly called faith:
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But as he, that readeth Cesars Commentaries, beleuyng thesame to be true, hath thereby a knowledge of Cesars lyfe,
But as he, that readeth Caesars Commentaries, believing The same to be true, hath thereby a knowledge of Caesars life,
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and noble actes, because he beleueth the history of Cesar:
and noble acts, Because he Believeth the history of Cesar:
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yet it is not properly saied, that he beleueth in Cesar, of whome he loketh for no helpe, nor benefite:
yet it is not properly said, that he Believeth in Cesar, of whom he looketh for no help, nor benefit:
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Euen so, he that beleueth, that all that is spoken of God in the Bible, is true,
Even so, he that Believeth, that all that is spoken of God in the bible, is true,
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and yet liueth so vngodly, that he cānot loke to enioy the promises and benefites of God:
and yet lives so ungodly, that he cannot look to enjoy the promises and benefits of God:
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although it maye be saide, that such a man hath a faith & belief to ye wordes of God,
although it may be said, that such a man hath a faith & belief to you words of God,
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yet it is not properly saied, that he beleueth in God, or hath suche a fayth & truste in God, wherby he may surely loke for grace, mercy,
yet it is not properly said, that he Believeth in God, or hath such a faith & trust in God, whereby he may surely look for grace, mercy,
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& eternall lyfe at Gods hand, but rather for indignacion & punishment, according to the merites of hys wicked life.
& Eternal life At God's hand, but rather for Indignation & punishment, according to the merits of his wicked life.
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For as it is written in a boke, entituled to be of Didimus Alexādrinus: forasmuch as faith without workes is ded, it is not now faith:
For as it is written in a book, entitled to be of Didymus Alexādrinus: forasmuch as faith without works is dead, it is not now faith:
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as a ded man, is not a man. This ded faith therfore, is not yt sure and substancial faith, which saueth synners.
as a dead man, is not a man. This dead faith Therefore, is not that sure and substantial faith, which Saveth Sinners.
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Another fayth there is in scripture, whiche is not (as the foresayde faith) idle, vnfruitfull, another faith there is in scripture, which is not (as the foresaid faith) idle, unfruitful,
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and dead, but worketh by charitie (as S. Paule declareth.) Gal. v. Whiche,
and dead, but works by charity (as S. Paul Declareth.) Gal. v. Which,
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as the other vayn faith, is called a ded faithe, so maye thys be called a quicke or liuely faith.
as the other vain faith, is called a dead faith, so may this be called a quick or lively faith.
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And this is not onely the cōmon belefe of the Articles of our faith, but it is also a sure truste and confidence of the mercy of God, through our lorde Iesus Christ,
And this is not only the Common belief of the Articles of our faith, but it is also a sure trust and confidence of the mercy of God, through our lord Iesus christ,
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and a stedfast hope of all good thynges to be receiued at Gods hande:
and a steadfast hope of all good things to be received At God's hand:
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& that although we, through infirmitie, or temptaciō of our ghostly enemie, do fall from him by synne,
& that although we, through infirmity, or temptation of our ghostly enemy, do fallen from him by sin,
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yet if we returne agayn vnto hym, by true repentaunce, that he wyll forgeue & forget oure offences,
yet if we return again unto him, by true Repentance, that he will forgive & forget our offences,
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for hys sonnes sake our sauior Iesus Christ, & will make vs inheritors with him, of his euerlastyng kyngdom,
for his Sons sake our Saviour Iesus christ, & will make us inheritors with him, of his everlasting Kingdom,
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and that in the meane tyme, vntyll that kyngdom come, he will •e our protector and defendor in all perils & daungers, whatsoeuer do chaunce:
and that in the mean time, until that Kingdom come, he will •e our protector and defendor in all perils & dangers, whatsoever do chance:
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and that, though somtyme he doth sende vs sharpe aduersitie, yet yt euermore he wilbe a louyng father vnto vs, correctyng vs for our synne,
and that, though sometime he does send us sharp adversity, yet that evermore he will a loving father unto us, correcting us for our sin,
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but not withdrawyng hys mercy finally from vs, if we trust in hym, and commit our selfes wholy vnto hym, hang onely vpon hym,
but not withdrawing his mercy finally from us, if we trust in him, and commit our selves wholly unto him, hang only upon him,
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and call vpon hym, ready to obey and serue hym.
and call upon him, ready to obey and serve him.
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Thys is the true, liuely, and vnfayned christian faith, and is not in the mouthe and outward profession onely:
This is the true, lively, and unfeigned christian faith, and is not in the Mouth and outward profession only:
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but it liueth, and stirreth inwardly in the hart.
but it lives, and stirs inwardly in the heart.
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And this faythe, is not without hope and truste in God, nor without the loue of God and of our neyghbors nor without the feare of God,
And this faith, is not without hope and trust in God, nor without the love of God and of our neighbors nor without the Fear of God,
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nor without ye desyre to heare Gods worde, and to folowe thesame, in eschewyng euill, and doyng gladly all good workes.
nor without you desire to hear God's word, and to follow The same, in Eschewing evil, and doing gladly all good works.
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Thys faith, (as sainct Paule describeth it) is the sure ground and foundaciō of the benefites, whiche we ought to loke for,
This faith, (as saint Paul Describeth it) is the sure ground and Foundation of the benefits, which we ought to look for,
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and trust to receyue of God:
and trust to receive of God:
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a certificat & sure expectacion of them, although they yet sensiblie appere not vnto vs. And after he saith:
a certificate & sure expectation of them, although they yet sensibly appear not unto us And After he Says:
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he that cōmeth to God, must beleue, both that he is, & that he is a mercifull rewarder of wel doers.
he that comes to God, must believe, both that he is, & that he is a merciful rewarder of well doers.
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And nothyng cōmendeth good men vnto God so muche as this assured faith, & trust in him. Of this faithe, iij. thinges are specially to be noted.
And nothing commends good men unto God so much as this assured faith, & trust in him. Of this faith, iij. things Are specially to be noted.
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First, that this faithe, doth not lye ded in the hart, but is liuely and fruitful in bringing furth good workes.
First, that this faith, does not lie dead in the heart, but is lively and fruitful in bringing forth good works.
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Second, y• without it, cā no good workes be doen, yt shalbe acceptable, & pleasaūt to God.
Second, y• without it, can no good works be done, that shall acceptable, & pleasant to God.
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Thirde, what maner of good workes thei be, yt this faith doth bryng furth.
Third, what manner of good works they be, that this faith does bring forth.
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For the first, as the light cannot be hid, but will shewe furthe it self, at one place or other: For the First, as the Light cannot be hid, but will show forth it self, At one place or other:
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So a true faith cannot be kept secret, but when occasion is offered, it will breake out,
So a true faith cannot be kept secret, but when occasion is offered, it will break out,
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& shew it self by good workes.
& show it self by good works.
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And as the liuyng body of a mā euer exerciseth suche thinges, as belongeth to a naturall & liuyng body,
And as the living body of a man ever Exerciseth such things, as belongeth to a natural & living body,
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for nourishement & preseruacion of thesame, as it hath nede, opportunitie and occasion:
for nourishment & preservation of The same, as it hath need, opportunity and occasion:
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euen so the soule, that hath a liuely faith in it, wyl be doyng alwaye some good worke, whiche shall declare that it is liuyng, and will not be vnoccupied.
even so the soul, that hath a lively faith in it, will be doing alway Some good work, which shall declare that it is living, and will not be unoccupied.
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Therfore, when men heare in the scriptures, so high cōmendacions of faythe, that it maketh vs to please God, to liue with God,
Therefore, when men hear in the Scriptures, so high commendations of faith, that it makes us to please God, to live with God,
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and to be the children of God:
and to be the children of God:
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if then they phantasie ▪ that thei be set at libertie, frō doyng all good workes,
if then they fantasy ▪ that they be Set At liberty, from doing all good works,
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and may liue as thei liste, thei trifle with God, & deceyue themselfes.
and may live as they list, they trifle with God, & deceive themselves.
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And it is a manifest token that thei be farre from hauing the true and liuely faith,
And it is a manifest token that they be Far from having the true and lively faith,
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& also farre from knowledge, what true faith meaneth.
& also Far from knowledge, what true faith means.
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For the very sure & liuelye christian faith is, not only to beleue al thinges of God, whiche are conteyned in holy scripture:
For the very sure & lively christian faith is, not only to believe all things of God, which Are contained in holy scripture:
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but also, is an earnest trust, and cōfidence in God, that he doth regarde vs, and hath cure of vs, as the father of the child, whom he doth loue,
but also, is an earnest trust, and confidence in God, that he does regard us, and hath cure of us, as the father of the child, whom he does love,
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and that he will be mercifull vnto vs, for his onely sonnes sake:
and that he will be merciful unto us, for his only Sons sake:
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and that we haue our sauior Christ, oure perpetuall aduocate & priest, in whose onely merites, oblacion,
and that we have our Saviour christ, our perpetual advocate & priest, in whose only merits, oblation,
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& sufferyng we do trust, that oure offences be continually wasshed and purged, whensoeuer we, (repentyng truly) do returne to hym, with our whole harte, stedfastly determinyng with our selfes, through his grace, to obey and serue him, in kepyng his commaundemētes,
& suffering we do trust, that our offences be continually washed and purged, whensoever we, (repenting truly) do return to him, with our Whole heart, steadfastly determining with our selves, through his grace, to obey and serve him, in keeping his Commandments,
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and neuer to turne backe again to synne.
and never to turn back again to sin.
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Such is the true faythe, that the scripture doeth somuche cōmende, the whiche, when it seeth and considereth, what God hath doen for vs, is also moued through continual assistence of the spirite of God, to serue & please hym, to kepe hys fauor, to feare hys displeasure, to continue his obedient childrē, shewing thākefulnes agayn, by obseruyng his cōmaundementes,
Such is the true faith, that the scripture doth So much commend, the which, when it sees and Considereth, what God hath done for us, is also moved through continual assistance of the Spirit of God, to serve & please him, to keep his favour, to Fear his displeasure, to continue his obedient children, showing thankfulness again, by observing his Commandments,
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and that frely, for true loue chiefly, and not for dread of punishement, or loue of temporall reward:
and that freely, for true love chiefly, and not for dread of punishment, or love of temporal reward:
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cōsideryng how clerely, without our deseruynges, we haue receyued his mercy and pardon frely. Thys true faythe will shewe furthe it selfe, and cannot longe be idle. For as it is written:
considering how clearly, without our deservings, we have received his mercy and pardon freely. This true faith will show forth it self, and cannot long be idle. For as it is written:
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The iuste man doth liue by his fayth. He neither sleapeth, nor is idle, when he should wake and be well occupyed.
The just man does live by his faith. He neither Sleepeth, nor is idle, when he should wake and be well ocupied.
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And God by his prophete Hieremie sayeth: that he is a happy and blessed man, whiche hath fayth and confidence in God.
And God by his Prophet Jeremiah Saith: that he is a happy and blessed man, which hath faith and confidence in God.
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For he is lyke a tree, sette by the water syde, that spreedeth hys rootes abroode towarde the moysture,
For he is like a tree, Set by the water side, that spreedeth his roots abroode toward the moisture,
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and feareth not heate when it commeth: his leafe will be grene, and will not cease, to brynge furth his fruite:
and fears not heat when it comes: his leaf will be green, and will not cease, to bring forth his fruit:
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Euen so faithefull men, (puttyng awaye all feare of aduersitie) wyll shewe furthe the fruite of their good workes,
Even so faithful men, (putting away all Fear of adversity) will show forth the fruit of their good works,
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as occasion is offered to do them. The Wisemā saieth: he that beleueth in God, wil harken vnto his commaundementes.
as occasion is offered to do them. The Wiseman Saith: he that Believeth in God, will harken unto his Commandments.
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For if we doo not shewe our selfes faithfull in oure conuersacion, the faith which we pretend to haue, is but a fayned faith:
For if we do not show our selves faithful in our Conversation, the faith which we pretend to have, is but a feigned faith:
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because the true Christian faith, is manifestly shewed by good liuyng, and not by woordes onely as sainct Augustine saith, good liuyng cānot be separated frō true faith: which worketh by loue.
Because the true Christian faith, is manifestly showed by good living, and not by words only as saint Augustine Says, good living cannot be separated from true faith: which works by love.
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And S. Chrisostome saith, faith of it self, is full of good workes, as sone as a mā doth beleue, he shalbe garnished with thē.
And S. Chrysostom Says, faith of it self, is full of good works, as soon as a man does believe, he shall garnished with them.
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How plētifull 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.xj. chap. to the Hebr. saiyng:
How plentiful this faith is of good works, and how it makes the work of one man, more acceptable to God then of Another, S. Paul Teaches At large in the xj chap. to the Hebrew saying:
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that faith made the oblacion of Abell better, then ye oblaciō of Cain. This made Noe to buyld ye arcke. that faith made the oblation of Abel better, then you oblation of Cain. This made Noah to build you Ark.
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This made Abraham to forsake his countrey, and all his frendes, and to go vnto a far countrey, there to dwel emong straungers.
This made Abraham to forsake his country, and all his Friends, and to go unto a Far country, there to dwell among Strangers.
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So did also Isaac and Iacob, dependyng onely of the helpe and trust, that they had in God.
So did also Isaac and Iacob, depending only of the help and trust, that they had in God.
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And when they came to the countrey, which God promysed them, they would buylde no cities, townes,
And when they Come to the country, which God promised them, they would build no cities, Towns,
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nor houses, but liued like straungers in tentes, that might euery daye be remoued.
nor houses, but lived like Strangers in tents, that might every day be removed.
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Their trust was so muche in God, that they set but litle by any worldly thyng,
Their trust was so much in God, that they Set but little by any worldly thing,
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for that god had prepared for them, better dwelling places in heauē, of hys awne foundacion and buylding.
for that god had prepared for them, better Dwelling places in heaven, of his awn Foundation and building.
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This faithe made Abraham ready at Gods commaundement, to offre hys awne sonne and heire Isaac, whom he loued so well,
This faith made Abraham ready At God's Commandment, to offer his awn son and heir Isaac, whom he loved so well,
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& by whom he was promysed to haue innumerable issue, emong the whiche, one shoulde be borne, in whom all nacions should be blessed:
& by whom he was promised to have innumerable issue, among the which, one should be born, in whom all Nations should be blessed:
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trustynge so muche in God, that though he were slain, yet ye God was able by his omnipotent power, to raise him frō death, & perfourme his promyse.
trusting so much in God, that though he were slave, yet you God was able by his omnipotent power, to raise him from death, & perform his promise.
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He mistrusted not the promise of god, although vnto hys reason euery thyng semed contrary.
He Mistrusted not the promise of god, although unto his reason every thing seemed contrary.
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He beleued verely, that God woulde not forsake hym in dearthe, and famyne, yt was in the countrey.
He believed verily, that God would not forsake him in dearth, and famine, that was in the country.
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And in al other daungers that he was brought vnto, he trusted euer yt God would be hys God,
And in all other dangers that he was brought unto, he trusted ever that God would be his God,
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and his protector, whatsoeuer he sawe to the contrary.
and his protector, whatsoever he saw to the contrary.
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Thys faithe wrought so in the hart of Moses, that he refused to be takē for Kyng Pharao hys daughters sonne, This faith wrought so in the heart of Moses, that he refused to be taken for King Pharaoh his daughters son,
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and to haue great inheritaunce in Egypt, thinkyng it better with the people of God, to haue affliction,
and to have great inheritance in Egypt, thinking it better with the people of God, to have affliction,
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and sorowe, then with naughtie men, in synne to lyue pleasauntly for a tyme. By faith, he cared not for the threatenynge of kyng Pharao:
and sorrow, then with naughty men, in sin to live pleasantly for a time. By faith, he cared not for the threatening of King Pharaoh:
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for his trust was so in God, that he passed not of the felicitie of this worlde,
for his trust was so in God, that he passed not of the felicity of this world,
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but loked for the rewarde, to come in heauen, settyng hys hart vpon the inuisible God,
but looked for the reward, to come in heaven, setting his heart upon the invisible God,
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as if he had seen hym euer present before hys eyes. By faith the children of Israel passed through the redde sea.
as if he had seen him ever present before his eyes. By faith the children of Israel passed through the red sea.
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By fayth, the walles of Hiericho, fell doune without stroke, and many other wonderfull miracles haue been wrought.
By faith, the walls of Jericho, fell down without stroke, and many other wonderful Miracles have been wrought.
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In al good men, that heretofore haue been, faithe hath brought furth their good woorkes, and obteyned the promises of God.
In all good men, that heretofore have been, faith hath brought forth their good works, and obtained the promises of God.
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Faith, hath stopped the Lions mouthes: faithe hath quenched the force of fire: faith hath escaped the swordes edges:
Faith, hath stopped the Lions mouths: faith hath quenched the force of fire: faith hath escaped the swords edges:
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faithe hath geuen weake men strength, victorie in battaill, ouerthrowen the armies of infidels, raised ye dedde to lyfe:
faith hath given weak men strength, victory in battle, overthrown the armies of Infidels, raised you dead to life:
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faith hath made good men to take aduersitie, in good parte: some haue been mocked and whipped, bounde and caste in prison:
faith hath made good men to take adversity, in good part: Some have been mocked and whipped, bound and cast in prison:
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some haue loste all their goodes and liued in great pouertye: some haue wādered in moūtaines, hilles and wildernesse:
Some have lost all their goods and lived in great poverty: Some have wandered in Mountains, hills and Wilderness:
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some haue been racked, some slayn, some stoned, some sawē, some rent in peces, some hedded, some brent without mercy,
Some have been racked, Some slain, Some stoned, Some sawen, Some rend in Pieces, Some headed, Some brent without mercy,
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and would not be deliuered, because they loked to rise agayne, to a better state.
and would not be Delivered, Because they looked to rise again, to a better state.
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All these fathers, martyrs, and other holy men, (whom sainct Paul spake of) had theyr fayth surely fired in God,
All these Father's, Martyrs, and other holy men, (whom saint Paul spoke of) had their faith surely fired in God,
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when all the worlde was agaynst thē.
when all the world was against them.
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They did not onely knowe God to be the Lord, maker and gouernor of all men in the worlde:
They did not only know God to be the Lord, maker and governor of all men in the world:
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but also they had a special confidence and trust, that he was, and would be their God, their comfortor, aider, helper, mainteyner, and defendor.
but also they had a special confidence and trust, that he was, and would be their God, their comfortor, aider, helper, mainteyner, and defendor.
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This is the Christiā faythe, whiche these holy men had, and we also ought to haue.
This is the Christian faith, which these holy men had, and we also ought to have.
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And although thei were not named christian mē, yet was it a christian faithe that they had,
And although they were not nam christian men, yet was it a christian faith that they had,
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for they looked for all benefites of God the father, throughe the merites of hys sonne Iesu Christe, as we now do.
for they looked for all benefits of God the father, through the merits of his son Iesu Christ, as we now do.
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This difference is betwene thē and vs, for they looked, when Christ should come, and we be in the tyme: when he is come. Therfore saieth sainct Augustyne:
This difference is between them and us, for they looked, when christ should come, and we be in the time: when he is come. Therefore Saith saint Augustine:
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the tyme is altered, but not the faythe. For we haue both one fayth in one Christ. the time is altered, but not the faith. For we have both one faith in one christ.
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Thesame holy Ghost also, that we haue, had they, saieth sainct Paule.
The same holy Ghost also, that we have, had they, Saith saint Paul.
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For as the holy Ghoste doeth teache vs to trust in God, and to call vpon hym as our father:
For as the holy Ghost doth teach us to trust in God, and to call upon him as our father:
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so did he teache them to saye, (as it is wrytten): Thou Lord; arte our father and redemer, and thy name is without beginnyng and euerlastyng.
so did he teach them to say, (as it is written): Thou Lord; art our father and redeemer, and thy name is without beginning and everlasting.
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God gaue thē then grace to be hys chyldren, as he doeth vs now.
God gave them then grace to be his children, as he doth us now.
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But now by the cōming of our sauior Christ, we haue receyued more abūdātly the spirite of god in our hartes, wherby we maye cōceyue a greater faithe,
But now by the coming of our Saviour christ, we have received more abundantly the Spirit of god in our hearts, whereby we may conceive a greater faith,
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& a surer truste, then many of them had. But in effect they & we be al one:
& a Surer trust, then many of them had. But in Effect they & we be all one:
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we haue thesame faith, that they had in God, & thei thesame, yt we haue. And. s.
we have The same faith, that they had in God, & they The same, that we have. And. s.
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Paul so muche extolleth their faith, because we should no lesse, but rather more, geue oure selfes wholy vnto Christ, both in profession & liuing now,
Paul so much extolleth their faith, Because we should no less, but rather more, give our selves wholly unto christ, both in profession & living now,
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when Christ is come, then ye olde fathers did before his cōmyng. And by all the declaraciō of. s.
when christ is come, then you old Father's did before his coming. And by all the declaration of. s.
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Paule, it is euident, that the true, liuely, and christian fayth, is no dead, vain,
Paul, it is evident, that the true, lively, and christian faith, is no dead, vain,
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or vnfruictfull thyng, but a thyng of perfecte vertue, of wonderful operacion and strength, bryngyng furth all good mocions & good workes.
or unfruitful thing, but a thing of perfect virtue, of wondered operation and strength, bringing forth all good motions & good works.
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All holye scripture agreably beareth witnesse, that a true liuely faith in Christ, doeth bryng furth good workes,
All holy scripture agreeably bears witness, that a true lively faith in christ, doth bring forth good works,
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and therfore euery mā must examine himself diligētly, to know, whether he haue thesame true liuely faythe in hys harte vnfaynedly or not, whiche he shall know by the fruictes therof.
and Therefore every man must examine himself diligently, to know, whither he have The same true lively faith in his heart unfeignedly or not, which he shall know by the fruits thereof.
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Many that professed the faith of Christ, were in this error, that they thoughte they knewe God and beleued in hym,
Many that professed the faith of christ, were in this error, that they Thought they knew God and believed in him,
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when in their lyfe they declared the contrarye: whiche error, sainct Ihon in his first Epistle confutynge, writeth in this wyse:
when in their life they declared the contrary: which error, saint John in his First Epistle confuting, Writeth in this wise:
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Hereby we are certified, that we know god, if we obserue his cōmaundemētes:
Hereby we Are certified, that we know god, if we observe his Commandments:
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he that saieth, he knoweth god, & obserueth not his cōmaundemētes, is a liar, & the trueth is not in him.
he that Saith, he Knoweth god, & observeth not his Commandments, is a liar, & the truth is not in him.
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And again he saieth, whosoeuer synneth, doeth not se God, nor knowe him: let no man deceiue you welbeloued childrē. And moreouer he saieth:
And again he Saith, whosoever Sinneth, doth not see God, nor know him: let no man deceive you well-beloved children. And moreover he Saith:
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hereby we know yt we be of the truth, & so we shal perswade our hartes before hym: hereby we know that we be of the truth, & so we shall persuade our hearts before him:
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For if our awne hartes reproue vs, God is aboue our hartes, and knoweth al thinges.
For if our awn hearts reprove us, God is above our hearts, and Knoweth all things.
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Welbeloued, if our hartes reproue vs not, the• haue we confidence in God, and shall haue of hym whatsoeuer we aske,
Well-beloved, if our hearts reprove us not, the• have we confidence in God, and shall have of him whatsoever we ask,
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because we kepe hys commaundementes, and do those thynges, that please hym. And yet further he saieth:
Because we keep his Commandments, and do those things, that please him. And yet further he Saith:
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euery man that beleueth that Iesus is Christe, is borne of God: & we knowe, that whosoeuer is borne of God, doeth not synne:
every man that Believeth that Iesus is Christ, is born of God: & we know, that whosoever is born of God, doth not sin:
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but the generacion of God, purgeth him, and the deuill doth not touche hym. And finally he concludeth:
but the generation of God, Purgeth him, and the Devil does not touch him. And finally he Concludeth:
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& shewing the cause, why he wrote this epistle sayth:
& showing the cause, why he wrote this epistle say:
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For this cause haue I thus written vnto you, that you maye knowe, that you haue euerlastyng lyfe, whiche do beleue in the sonne of God. For this cause have I thus written unto you, that you may know, that you have everlasting life, which do believe in the son of God.
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And in hys thirde Epistle, he confirmeth the whole matter of faith and workes, in fewe wordes, saiyng:
And in his Third Epistle, he confirmeth the Whole matter of faith and works, in few words, saying:
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he that doth well, is of God, and he that doeth euill, knoweth not God. And as s. Ihō saieth:
he that does well, is of God, and he that doth evil, Knoweth not God. And as s. Ihō Saith:
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that as the liuely knowledge, and faith of God, bryngeth furth good workes: so saieth he likewise of hope & Charitie, that they cannot stande with euill liuynge. Of hope, he writeth thus:
that as the lively knowledge, and faith of God, bringeth forth good works: so Saith he likewise of hope & Charity, that they cannot stand with evil living. Of hope, he Writeth thus:
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we knowe that when God shall appere, we shalbe lyke vnto hym, for we shall se hym, euen as he is.
we know that when God shall appear, we shall like unto him, for we shall see him, even as he is.
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And who soeuer hath this hope in hym, doth purifie himself, like as God is pure.
And who soever hath this hope in him, does purify himself, like as God is pure.
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And of charitie he saieth these woordes:
And of charity he Saith these words:
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He that doeth kepe Gods woorde, or commaundemente, in hym is truely the perfecte loue of God, And agayne he saieth:
He that doth keep God's word, or Commandment, in him is truly the perfect love of God, And again he Saith:
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this is the loue of God, that we should kepe hys commaundementes. And s. this is the love of God, that we should keep his Commandments. And s.
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Ihon wrote not this, as a subtile proposicion, deuised of hys awne phantasie, but as a moste certain & necessarie truth, taught vnto him by Christ himself, the eternall & in fallible veritie, who in many places doth moste clerely affirme, that fayth, hope,
John wrote not this, as a subtle proposition, devised of his awn fantasy, but as a most certain & necessary truth, taught unto him by christ himself, the Eternal & in fallible verity, who in many places does most clearly affirm, that faith, hope,
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& charitie, cannot consist without good & godly workes.
& charity, cannot consist without good & godly works.
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Of faith, he saith He that beleueth in the sonne, hath euerlastyng life, but he that beleueth not in the sōne, shal not se that life,
Of faith, he Says He that Believeth in the son, hath everlasting life, but he that Believeth not in the son, shall not see that life,
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but the wrath of God remayneth vpō him. And thesame he confirmeth with a double othe, saiyng:
but the wrath of God remaineth upon him. And The same he confirmeth with a double other, saying:
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Forsothe & forsothe, I saye vnto you, he yt beleueth in me, hath euerlastyng lyfe ▪ Now, Forsooth & forsooth, I say unto you, he that Believeth in me, hath everlasting life ▪ Now,
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for asmuch as he that beleueth in Christ, hath euerlastīg lyfe, it must nedes consequently folow, that he yt hath this faith, must haue also good workes,
for as as he that Believeth in christ, hath everlasting life, it must needs consequently follow, that he that hath this faith, must have also good works,
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& be studious to obserue Gods cōmaundemetes obediently.
& be studious to observe God's Commandments obediently.
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For to thē that haue euill workes, & leade their lyfe in disobedience, & transgression of Gods commaundemētes, without repentaūce, perteineth not euerlasting life,
For to them that have evil works, & lead their life in disobedience, & Transgression of God's Commandments, without Repentance, pertaineth not everlasting life,
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but euerlastyng death, as Christ himself saieth:
but everlasting death, as christ himself Saith:
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they that do wel, shal go into life eternal, but thei that do euill, shal go into ye eternal fire. they that do well, shall go into life Eternal, but they that do evil, shall go into you Eternal fire.
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And again he saith, I am the first lettre & the last, the beginnyng & the endyng:
And again he Says, I am the First lettre & the last, the beginning & the ending:
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to him yt is a thirste, I wil geue of the welle of the water of lyfe frely:
to him that is a thirst, I will give of the well of the water of life freely:
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He that hath the victorye, shal haue all thynges, & I will be his God, and he shalbe my sonne:
He that hath the victory, shall have all things, & I will be his God, and he shall my son:
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But thei yt be fearfull, mistrusting God, & lacking faith, thei yt be cursed people & murderers,
But they that be fearful, mistrusting God, & lacking faith, they that be cursed people & murderers,
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& fornicators, & sorserers, & Idolaters, & all liars, shall haue their porciō in ye lake, that burneth with fire & brimstone, which is the secōd death.
& fornicators, & sorserers, & Idolaters, & all liars, shall have their portion in you lake, that burns with fire & brimstone, which is the secōd death.
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And as Christe vndoubtedly affirmeth, that true faythe bringeth furth good workes: so doth he say likewyse of charitie.
And as Christ undoubtedly Affirmeth, that true faith brings forth good works: so does he say likewise of charity.
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Whosoeuer hath my cōmaūdementes & kepeth thē, yt is he, yt loueth me. And after he saieth: Whosoever hath my Commandments & Keepeth them, that is he, that loves me. And After he Saith:
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he that loueth me, will kepe my worde, & he yt loueth me not, kepeth not my woordes.
he that loves me, will keep my word, & he that loves me not, Keepeth not my words.
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And as the loue of God is tried by good workes, so is the feare of God also, as the Wisemā saieth:
And as the love of God is tried by good works, so is the Fear of God also, as the Wiseman Saith:
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ye dread of God putteth awaye synne. And also he saieth: he that feareth god wil do good workes.
you dread of God putteth away sin. And also he Saith: he that fears god will do good works.
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A man may sone deceiue hym self, & thinke in hys awne phātasie, that he by fayth knoweth God, loueth him, feareth him, A man may soon deceive him self, & think in his awn fantasy, that he by faith Knoweth God, loves him, fears him,
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& belongeth to him, whē in very dede he doth nothyng lesse. For the triall of all these thinges, is a very godly & christian lyfe.
& belongeth to him, when in very deed he does nothing less. For the trial of all these things, is a very godly & christian life.
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He that feleth hys harte set to seke Gods honor & studieth to know the wil & cōmaundemētes of God,
He that feeleth his heart Set to seek God's honour & studieth to know the will & Commandments of God,
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& to cōforme himself therunto, & leadeth not hys life after the desire of hys awne fleshe, to serue ye deuill by synne,
& to conform himself thereunto, & leads not his life After the desire of his awn Flesh, to serve you Devil by sin,
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but setteth hys minde to serue God, for gods awn sake, & for his sake also to loue al hys neighbors,
but sets his mind to serve God, for God's awn sake, & for his sake also to love all his neighbours,
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whether they be frēdes or aduersaryes, doyng good to euery mā (as opportunitie serueth) & willingly hurtyng no mā:
whither they be Friends or Adversaries, doing good to every man (as opportunity serveth) & willingly hurting no man:
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Such a mā maye wel reioyce in God, perceiuinge by the trade of his life, yt he vnfamedly hath ye right knowledge of God, a liuely fayth, a constant hope, a true,
Such a man may well rejoice in God, perceiving by the trade of his life, that he vnfamedly hath the right knowledge of God, a lively faith, a constant hope, a true,
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& vnfeined loue & feare of god ▪ But he yt casteth awaie ye yoke of gods cōmaundemētes frō hys necke,
& unfeigned love & Fear of god ▪ But he that Cast away the yoke of God's Commandments from his neck,
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& geueth hymself to liue without true repētaūce, after hys awne sensual mynde & pleasure, not regardynge to knowe Gods worde,
& Giveth himself to live without true Repentance, After his awn sensual mind & pleasure, not regarding to know God's word,
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& much lesse to liue according therunto:
& much less to live according thereunto:
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such a man clerely deceiueth himself, & seeth not hys awn harte, if he thinketh, yt he either knoweth god, loueth him, feareth him, or trusteth in him.
such a man clearly deceiveth himself, & sees not his awn heart, if he Thinketh, that he either Knoweth god, loves him, fears him, or Trusteth in him.
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Some peraduēture phātasie in themselfes, yt thei belōg to God, althouh they lyue in synne, & so they come to ye Church & shewe thēselfes as Gods dere childrē. But. s. Ihō sayth plaīly:
some Peradventure fantasy in themselves, that they belong to God, althouh they live in sin, & so they come to you Church & show themselves as God's dear children. But. s. Ihō say plainly:
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if we saie, yt we haue any company with God, and walke in darkenesse, we do lye.
if we say, that we have any company with God, and walk in darkness, we do lie.
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Other doo vainly thīke, that thei know & loue God, although they passe not of his cōmaundementes. But s. Ihon saieth clerely:
Other do vainly think, that they know & love God, although they pass not of his Commandments. But s. John Saith clearly:
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he yt saieth I know God, & kepeth not hys cōmaūdementes, he is a liar. Some falsly perswade thēselfes, yt thei loue God, whē they hate their neighbors. But s. Ihon saieth manifestly:
he that Saith I know God, & Keepeth not his Commandments, he is a liar. some falsely persuade themselves, that they love God, when they hate their neighbours. But s. John Saith manifestly:
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if any mā say, I loue god, & yet hateth his brother, he is a liar.
if any man say, I love god, & yet hates his brother, he is a liar.
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He that saieth, yt he is in the light, & hateth his brother, he is stil ī darkenesse. He that Saith, that he is in the Light, & hates his brother, he is still in darkness.
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He yt loueth his brother, dwelleth in the light, but he yt hateth hys brother, is in darkenesse,
He that loves his brother, dwells in the Light, but he that hates his brother, is in darkness,
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& walketh in darkenesse, and knoweth not whether he goeth: for darkenesse hath blynded hys eyes. And moreouer he saieth:
& walks in darkness, and Knoweth not whither he Goes: for darkness hath blinded his eyes. And moreover he Saith:
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hereby we manifestly knowe the childrē of God, from the children of the deuill:
hereby we manifestly know the children of God, from the children of the Devil:
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He that doeth not righteously, is not the childe of God, nor he that hateth hys brother.
He that doth not righteously, is not the child of God, nor he that hates his brother.
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Deceiue not your selfes therfore, thinkynge that you haue faith in God, or that you loue God,
Deceive not your selves Therefore, thinking that you have faith in God, or that you love God,
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or do truste in hym, or do feare hym, when you lyue in sinne: for then your vngodly & sinfull life, declareth ye contrary, whatsoeuer ye saye or thinke.
or do trust in him, or do Fear him, when you live in sin: for then your ungodly & sinful life, Declareth you contrary, whatsoever you say or think.
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It perteineth to a christian man, to haue this true christian fayth, and to trye himself,
It pertaineth to a christian man, to have this true christian faith, and to try himself,
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whether he hath it or no, & to knowe what belongeth to it, & how it doeth worke in hym.
whither he hath it or no, & to know what belongeth to it, & how it doth work in him.
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It is not the worlde, that we can trust to ▪ the world, and all that is therin, is but vanitie.
It is not the world, that we can trust to ▪ the world, and all that is therein, is but vanity.
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It is God that muste be oure defence and protection, against all tēptacion of wickednesse, & sinne, errors, supersticiō, ydolatrie, & al euill.
It is God that must be our defence and protection, against all temptation of wickedness, & sin, errors, Superstition, idolatry, & all evil.
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If al the world were on our side, & God agaīst vs, what could y• worlde auaile vs? Therfore let vs set our whole fayth,
If all the world were on our side, & God against us, what could y• world avail us? Therefore let us Set our Whole faith,
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and trust in God, & neither the worlde, the deuil, nor al ye power of thē, shal preuayle agaynst vs. Let vs therfore, (good christiā people) trie & examyne our faith what it is:
and trust in God, & neither the world, the Devil, nor all the power of them, shall prevail against us Let us Therefore, (good christian people) try & examine our faith what it is:
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let vs not flatter our selfes, but loke vpō our woorkes, and so iudge of our fayth, what it is.
let us not flatter our selves, but look upon our works, and so judge of our faith, what it is.
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Christe hīself speaketh of this matter, & saieth: The tree is knowen by the fruicte.
Christ himself speaks of this matter, & Saith: The tree is known by the fruit.
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Therefore let vs doo good workes, & therby declare our faythe, to be ye liuely christian faith. Therefore let us do good works, & thereby declare our faith, to be you lively christian faith.
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Let vs by suche vertues as ought to spryng out of fayth, shew our elecciō to be sure & stable, as s. Peter teacheth.
Let us by such Virtues as ought to spring out of faith, show our election to be sure & stable, as s. Peter Teaches.
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Endeuor your selfs to make your calling & electiō certain by good workes. And also he saieth:
Endeavour your selfs to make your calling & election certain by good works. And also he Saith:
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minister or declare in youre faith, vertue, in vertue, knowledge, in knowledge, tēperaunce, in tēperaunce, paciēce, again in pacience, Godlinesse, in Godlinesse, brotherly charitie, in brotherly charitie, loue.
minister or declare in your faith, virtue, in virtue, knowledge, in knowledge, temperance, in temperance, patience, again in patience, Godliness, in Godliness, brotherly charity, in brotherly charity, love.
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So shall we shew in dede, yt we haue ye very liuely christiā faith:
So shall we show in deed, that we have you very lively christian faith:
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& may so both certefie our cōscience the better, that we be in the righte faith,
& may so both certify our conscience the better, that we be in the right faith,
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& also by these meanes cōfirme other men. If these fruictes do not folowe, we do but mocke with God, deceiue our selfes, & also other mē.
& also by these means confirm other men. If these fruits do not follow, we do but mock with God, deceive our selves, & also other men.
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Wel maye we beare ye name of Christiā mē, but we do lacke the true faith, that doeth belonge thereunto.
Well may we bear you name of Christian men, but we do lack the true faith, that doth belong thereunto.
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For true faithe doeth euer brynge furthe good workes, as s. Iames saieth: shewe me thy faythe by thy deedes.
For true faith doth ever bring forth good works, as s. James Saith: show me thy faith by thy Deeds.
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Thy deedes & workes, must be an opē testimonial of thy fayth:
Thy Deeds & works, must be an open testimonial of thy faith:
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otherwise, thy fayth beyng without good workes, is but the deuils faith, ye faith of ye wicked, a phantasy of faith,
otherwise, thy faith being without good works, is but the Devils faith, you faith of the wicked, a phantasy of faith,
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& not a true christian faith.
& not a true christian faith.
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And like as the deuils & euil people, be nothyng the better for their counterfet faith,
And like as the Devils & evil people, be nothing the better for their counterfeit faith,
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but it is vnto them the more cause of dāpnacion: so thei yt be christened, and haue receiued knowledge of God, & of Christes merites,
but it is unto them the more cause of damnation: so they that be christened, and have received knowledge of God, & of Christ's merits,
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and yet of a set purpose do liue idlely, without good workes, thinkyng ye name of a naked faith, to be either sufficiēt for thē,
and yet of a Set purpose do live idly, without good works, thinking the name of a naked faith, to be either sufficient for them,
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or els settyng their mindes vpō vain pleasures of this world, do liue in syn wtout repentaūce, not vtteryng the fruites, yt do belōg to suche an high profession, vpon suche presūpteous persōs,
or Else setting their minds upon vain pleasures of this world, do live in sin without Repentance, not uttering the fruits, that do belong to such an high profession, upon such presumptuous Persons,
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& wilful synners, must nedes remain ye great vengeaunce of God, & eternal punishmēt in hel prepared for ye deuil & wicked liuers.
& wilful Sinners, must needs remain you great vengeance of God, & Eternal punishment in hell prepared for you Devil & wicked livers.
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Therfore, as you professe ye name of Christ, (good christian people) let no suche phantasy and imaginacion of faith, at any time beguile you,
Therefore, as you profess you name of christ, (good christian people) let no such phantasy and imagination of faith, At any time beguile you,
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but be sure of your faith, trie it by your liuyng, loke vpon the fruites yt commeth of it, marke the increase of loue & charitie by it, towades God and your neighbor,
but be sure of your faith, try it by your living, look upon the fruits that comes of it, mark the increase of love & charity by it, towades God and your neighbour,
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& so shal you perceiue it to be a true liuely faith.
& so shall you perceive it to be a true lively faith.
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If you fele & perceiue suche a faith in you, reioyce in it, & be diligēt to maintein it,
If you feel & perceive such a faith in you, rejoice in it, & be diligent to maintain it,
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and kepe it stil in you:
and keep it still in you:
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let it be daily increasing, and more & more, by wel workyng, & so shal ye be sure, yt you shal pleace god by this faith:
let it be daily increasing, and more & more, by well working, & so shall you be sure, that you shall pleace god by this faith:
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& at the length (as other faithful mē haue doen before) so shal you (whē his wil is) come to him,
& At the length (as other faithful men have done before) so shall you (when his will is) come to him,
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& receiue thēde and final reward of your faith (as s. Peter nameth it) the saluacion of your soules:
& receive The end and final reward of your faith (as s. Peter names it) the salvation of your Souls:
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the which, God graunt vs, that hath promised thesame vnto his faithfull. To whō, be al honor and glory, worlde without ende. Amen.
the which, God grant us, that hath promised The same unto his faithful. To whom, be all honour and glory, world without end. Amen.
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¶ An Homelie, or sermon, of good woorkes annexed vnto faithe.
¶ an Homely, or sermon, of good works annexed unto faith.
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IN the last Sermon was declared vnto you, what the liuely and true faithe of a christiā man is:
IN the last Sermon was declared unto you, what the lively and true faith of a christian man is:
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that it causeth not a man to be idle, but to be occupied in bringyng furthe good workes, as occasion serueth.
that it Causes not a man to be idle, but to be occupied in bringing forth good works, as occasion serveth.
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Now by Gods grace shalbe declared the seconde thyng, that before was noted of faith, that without it can no good worke be doen, acceptable and pleasaunt vnto God. Now by God's grace shall declared the seconde thing, that before was noted of faith, that without it can not good work be done, acceptable and pleasant unto God.
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For as a braunche cannot beare fruit of it self (saith our sauior Christ) except it abide in the vine,
For as a branch cannot bear fruit of it self (Says our Saviour christ) except it abide in the vine,
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so cannot you, except you abide in me: I am the vine, and you be the braunches:
so cannot you, except you abide in me: I am the vine, and you be the branches:
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he that abydeth in me, and I in hym, he bringeth furthe muche fruit: for without me, you can do nothyng.
he that Abideth in me, and I in him, he brings forth much fruit: for without me, you can do nothing.
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And S. Paule proueth, that Enoche had faithe, because he pleased God. For without faithe (saieth he) it is not possible to please God. And again to the Romay. he saith:
And S. Paul Proves, that Enoch had faith, Because he pleased God. For without faith (Saith he) it is not possible to please God. And again to the Rome. he Says:
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whatsoeuer worke is doen without faith, it is sinne.
whatsoever work is done without faith, it is sin.
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Faith geueth life to the soule, and thei bee asmuche ded to God that lacke faith,
Faith Giveth life to the soul, and they be asmuch dead to God that lack faith,
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as thei be to the world, whose bodies lacke soules.
as they be to the world, whose bodies lack Souls.
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Without faith al that is doen of vs, is but ded before God, although the woorke seme neuer so gaie and glorious before man.
Without faith all that is done of us, is but dead before God, although the work seem never so gay and glorious before man.
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Euen as the picture grauen or painted, is but a ded representacion of the thyng it self,
Eve as the picture graven or painted, is but a dead representation of the thing it self,
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and is with out life, or any maner of mouyng: so be the workes of all vnfaithfull persones before God.
and is with out life, or any manner of moving: so be the works of all unfaithful Persons before God.
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Thei do appere to be liuely workes, & in deede thei be but ded ▪ not auailyng to the eternall life.
They do appear to be lively works, & in deed they be but dead ▪ not availing to the Eternal life.
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Thei bee but shadowes and shewes of liuely and good thynges, and not good and liuely thynges in dede.
They be but shadows and shows of lively and good things, and not good and lively things in deed.
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For true faith doth geue life to the workes, and out of suche faith come good woorkes, that be very good woorkes in dede,
For true faith does give life to the works, and out of such faith come good works, that be very good works in deed,
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and without it, no worke is good before God: as saieth saincte Augustine:
and without it, no work is good before God: as Saith saint Augustine:
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wee muste set not good workes before faithe, nor thynke that before faithe, a man maie do any good worke: we must Set not good works before faith, nor think that before faith, a man may do any good work:
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for suche workes, although thei seme vnto men, to bee praise worthy, yet in deede thei bee but vain, and not allowed before God.
for such works, although they seem unto men, to be praise worthy, yet in deed they be but vain, and not allowed before God.
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Thei bee as the course of a horse, that rūneth out of the waie, whiche taketh great labor, but to no purpose.
They be as the course of a horse, that Runneth out of the Way, which Takes great labour, but to no purpose.
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Let no man therefore (saieth he) reckē vpon his good workes before his faithe.
Let no man Therefore (Saith he) reckon upon his good works before his faith.
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Whereas faithe was not, good woorkes were not:
Whereas faith was not, good works were not:
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the intent (saieth he) maketh the good workes, but faith must guide and order thintent of man. And Christ saith:
the intent (Saith he) makes the good works, but faith must guide and order intent of man. And christ Says:
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if thine iye be naught, thy whole body is ful of darkenesse. if thine lie be nought, thy Whole body is full of darkness.
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The iye doth signifie the intent (saith sainct Augustine) wherwith a man doth a thyng.
The lie does signify the intent (Says saint Augustine) wherewith a man does a thing.
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So that he, whiche doth not his good workes with a Godly intent and a true faithe, that woorketh by loue, the whole body beside, (that is to saie) all the whole nūbre of his workes) is darke, So that he, which does not his good works with a Godly intent and a true faith, that worketh by love, the Whole body beside, (that is to say) all the Whole numbered of his works) is dark,
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and there is no light in it. For good deedes bee not measured by the factes theimselfes, and so disseuered from vices,
and there is no Light in it. For good Deeds be not measured by the facts themselves, and so dissevered from vices,
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but by the endes and intentes, for the whiche thei bee doen.
but by the ends and intentes, for the which they be done.
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If a Heathen man clothe the naked, fede the hongerie, and do suche other like workes:
If a Heathen man cloth the naked, fede the hongerie, and do such other like works:
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yet because he doth theim not in faithe, for the honor and loue of God, thei •e but ded, vain and fruitles workes to hym.
yet Because he does them not in faith, for the honour and love of God, they •e but dead, vain and fruitless works to him.
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Faithe is it, that dooth commende the woorke to god: (for as s.
Faith is it, that doth commend the work to god: (for as s.
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Augustine saith) whether thou wilt or no, that worke that cōmeth not of faithe, is naught:
Augustine Says) whither thou wilt or no, that work that comes not of faith, is nought:
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where the faith of Christ is not the foūdacion, there is no good worke, what buildyng soeuer we make.
where the faith of christ is not the Foundation, there is no good work, what building soever we make.
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There is one worke, in yt which be al good workes, that is, faithe, whiche worketh by charitie:
There is one work, in that which be all good works, that is, faith, which works by charity:
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If thou haue it, thou hast the ground of all good woorkes.
If thou have it, thou hast the ground of all good works.
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For the vertues of strength, wisedom, temperaunce, & iustice, be al referred vnto this same faith.
For the Virtues of strength, Wisdom, temperance, & Justice, be all referred unto this same faith.
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Without this faith, we haue not thē, but onely the names and shadowes of them, (as s.
Without this faith, we have not them, but only the names and shadows of them, (as s.
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Augustine saieth.) All the life of them that lacke the true faithe, is syn: and nothyng is good without hym, that is the aucthor of goodnes:
Augustine Saith.) All the life of them that lack the true faith, is sin: and nothing is good without him, that is the author of Goodness:
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where he is not, there is but feined vertue, although it be in the best workes. And s.
where he is not, there is but feigned virtue, although it be in the best works. And s.
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Augu. declaryng this verse of the psalme: the Turtle hath found a nest where she may kepe her young birdes:
Augustine declaring this verse of the psalm: the Turtle hath found a nest where she may keep her young Birds:
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saith, that Iewes, heretiques, and pagans, do good workes:
Says, that Iewes, Heretics, and Pagans, do good works:
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thei clothe the naked, fede the poore, and do other workes of mercy, but because thei be not doen in the true faithe, therfore the birdes be loste.
they cloth the naked, fede the poor, and do other works of mercy, but Because they be not done in the true faith, Therefore the Birds be lost.
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But if thei remain in faith, then faith is the nest and sauegard of their birdes, that is to say, safegard of their good workes, that the reward of them be not vtterly lost.
But if they remain in faith, then faith is the nest and safeguard of their Birds, that is to say, safeguard of their good works, that the reward of them be not utterly lost.
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And this matter (whiche s. Augustin at large in many bokes disputeth) s. Ambrose concludeth in fewe wordes, saiyng: And this matter (which s. Augustin At large in many books disputeth) s. Ambrose Concludeth in few words, saying:
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he that by nature would withstand vice, either by naturall will or reason, he doth in vain garnishe the tyme of this life,
he that by nature would withstand vice, either by natural will or reason, he does in vain garnish the time of this life,
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and atteineth not the very true vertues:
and atteineth not the very true Virtues:
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for without the worshippyng of the true God, that whiche semeth to be vertue, is vice.
for without the worshipping of the true God, that which Seemeth to be virtue, is vice.
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And yet moste plainly to this purpose, writeth s. Ihon Chriso. in this wise:
And yet most plainly to this purpose, Writeth s. John Christ. in this wise:
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you shall finde many, which haue not the true faith, and be not of ye flocke of Christ,
you shall find many, which have not the true faith, and be not of the flock of christ,
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and yet (as it appereth) thei florishe in good workes of mercy.
and yet (as it appeareth) they flourish in good works of mercy.
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You shall finde them full of pitie, compassion, and geuen to iustice, and yet for all that, thei haue no fruite of their workes, because the chief worke lacketh.
You shall find them full of pity, compassion, and given to Justice, and yet for all that, they have no fruit of their works, Because the chief work lacketh.
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For when the Iewes asked of Christ, what thei should do to worke good workes, he aunswered:
For when the Iewes asked of christ, what they should do to work good works, he answered:
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this is ye worke of God, to beleue in hym whom he sente. So that he called faithe the worke of god.
this is the work of God, to believe in him whom he sent. So that he called faith the work of god.
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And assone as a mā hath faith, anone he shall florish in good workes:
And As soon as a man hath faith, anon he shall flourish in good works:
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for faith of it self is full of good workes, and nothyng is good without faith.
for faith of it self is full of good works, and nothing is good without faith.
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And for a similitude, he saith, that thei whiche glister and shine in good workes, without faithe in God, be like dead men, whiche haue goodly & precious tōbes,
And for a similitude, he Says, that they which glister and shine in good works, without faith in God, be like dead men, which have goodly & precious tombs,
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and yet it auaileth them nothyng. Faith may not be naked without good workes: for then it is no true faith:
and yet it avails them nothing. Faith may not be naked without good works: for then it is no true faith:
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and when it is adioyned to workes yet is it aboue the workes.
and when it is adjoined to works yet is it above the works.
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For as men that be very men in dede, first haue life, and after be norished:
For as men that be very men in deed, First have life, and After be nourished:
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so must our faithe in Christe go before, & after be norished with good woorkes. And life maie be without norishment, but norishment cannot be without life.
so must our faith in Christ go before, & After be nourished with good works. And life may be without nourishment, but nourishment cannot be without life.
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A man must nedes be norished by good workes, but first he must haue faithe: he that doth good deedes, yet without faith, he hath no life.
A man must needs be nourished by good works, but First he must have faith: he that does good Deeds, yet without faith, he hath no life.
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I can shew a man that by faith without workes liued, & cam to heauē but without faithe, neuer man had life.
I can show a man that by faith without works lived, & cam to heaven but without faith, never man had life.
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The thiefe that was hanged when Christe suffered, did beleue onely, and the moste mercifull God did iustify hym.
The thief that was hanged when Christ suffered, did believe only, and the most merciful God did justify him.
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And because no manne shall obiecte, that he lacked tyme to doo good woorkes, for els he would haue doen them:
And Because no man shall Object, that he lacked time to do good works, for Else he would have done them:
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truthe it is, and I will not contend therin: but this I will surely affirme, that faithe onely saued hym.
truth it is, and I will not contend therein: but this I will surely affirm, that faith only saved him.
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If he had liued, and not regarded faith, and the workes thereof, he should haue lost his saluacion again.
If he had lived, and not regarded faith, and the works thereof, he should have lost his salvation again.
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But this the effecte that I saie, that faithe by it self saued hym, but workes by theim selfes neuer iustified any man.
But this the Effect that I say, that faith by it self saved him, but works by them selves never justified any man.
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Here ye haue heard the minde of sainct Chrisostome, wherby you maie perceiue, that neither faith is without workes (hauyng opportunitie therto) nor workes can auaile to eternall life without faithe.
Here you have herd the mind of saint Chrysostom, whereby you may perceive, that neither faith is without works (having opportunity thereto) nor works can avail to Eternal life without faith.
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Now to procede to the third parte (whiche in the former Sermon was noted of faithe) that is to say, what maner of workes thei be, whiche spring out of true faithe, Now to proceed to the third part (which in the former Sermon was noted of faith) that is to say, what manner of works they be, which spring out of true faith,
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and leade faithfull menne vnto eternall life:
and lead faithful men unto Eternal life:
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this cannot bee knowen so well, as by our sauior Christe hymself, who was asked of a certain greate man thesame question.
this cannot be known so well, as by our Saviour Christ himself, who was asked of a certain great man The same question.
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What woorkes shall I do (said a Prince) to come to euerlastyng life? To whom Iesus aunswered:
What works shall I do (said a Prince) to come to everlasting life? To whom Iesus answered:
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If thou wilte come to the eternall life, kepe the commaundementes. If thou wilt come to the Eternal life, keep the Commandments.
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But the Prince not satisfied herewith, asked farther, whiche commaundementes? The Scribes and Phariseis had made so many of their awne lawes and tradicions, to bryng men to heauen, besides Gods cōmaūdementes, that this man was in doubte,
But the Prince not satisfied herewith, asked farther, which Commandments? The Scribes and Pharisees had made so many of their awn laws and traditions, to bring men to heaven, beside God's Commandments, that this man was in doubt,
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whether he should come to heauen by those lawes & tradicions or by the lawes of God:
whither he should come to heaven by those laws & traditions or by the laws of God:
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& therfore he asked Christe, whiche commaundementes he meante? Whereunto Christe made hym a plain aunswere, rehersyng the commaundementes of GOD, saiyng:
& Therefore he asked Christ, which Commandments he meant? Whereunto Christ made him a plain answer, rehearsing the Commandments of GOD, saying:
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Thou shalte not kill, thou shalt not commit adultery, thou shalt not steale, thou shalte not beare false witnesse, honor thy father and mother, and loue thy neighboure as thy self. Thou shalt not kill, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness, honour thy father and mother, and love thy neighbour as thy self.
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By whiche woordes, Christe declared, that the lawes of GOD, bee the very waie that do lead to eternall life,
By which words, Christ declared, that the laws of GOD, be the very Way that do led to Eternal life,
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and not the tradicions, and lawes of men.
and not the traditions, and laws of men.
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So that this is to bee taked for a moste true lessō taught by Christes awne mouth, that the workes of the moral commaundementes of God, be the very true workes of faithe, whiche leade to the blessed life to come. So that this is to be taked for a most true Lesson taught by Christ's awn Mouth, that the works of the moral Commandments of God, be the very true works of faith, which lead to the blessed life to come.
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But the blyndenesse and malice of man, euen from the beginnyng, hath euer been redy to fal from Gods commaundementes.
But the blindness and malice of man, even from the beginning, hath ever been ready to fall from God's Commandments.
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As Adam the firste man, hauyng but one commaundement, that he should not eate of the fruite forbidden, notwithstandyng Gods commaundement, he gaue credite vnto the woman, seduced by the subtile perswasion of the Serpent,
As Adam the First man, having but one Commandment, that he should not eat of the fruit forbidden, notwithstanding God's Commandment, he gave credit unto the woman, seduced by the subtle persuasion of the Serpent,
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and so folowed his awne will, and lefte Gods commaundement.
and so followed his awn will, and left God's Commandment.
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And euer synce that tyme, al his succession hath been so blinded through original sinne, that thei haue been euer ready to decline from God and his lawe,
And ever since that time, all his succession hath been so blinded through original sin, that they have been ever ready to decline from God and his law,
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and to inuent a newe waie vnto saluaciō, by workes of their awne deuise:
and to invent a new Way unto salvation, by works of their awn devise:
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so muche, that almoste all the worlde forsakyng the true honor of the onely eternall, liuyng God, wandered aboute their awne phantasies, worshippyng some the Sunne, the Moone, the sterres:
so much, that almost all the world forsaking the true honour of the only Eternal, living God, wandered about their awn fantasies, worshipping Some the Sun, the Moon, the Stars:
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some Iupiter, Iuno, Diana, Saturnus, Apollo, Neptunus Ceres, Bacchus, and other dedde men and women:
Some Iupiter, Iuno, Diana, Saturnus, Apollo, Neptunus Ceres, Bacchus, and other dead men and women:
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Some therewith not satisfied, worshipped diuerse kyndes of beastes, birdes, fishe, foule, and serpentes euery Region, toune,
some therewith not satisfied, worshipped diverse Kinds of beasts, Birds, Fish, foul, and Serpents every Region, town,
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and house, in maner beyng diuided, and settyng vp Images of suche thynges as thei liked, and worshippyng thesame.
and house, in manner being divided, and setting up Images of such things as they liked, and worshipping The same.
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Suche was the rudenes of ye people, after thei fell to their awne phantasies, and left the eternall liuyng GOD and his commaundementes, that thei deuised innumerable Images,
Suche was the rudeness of the people, After they fell to their awn fantasies, and left the Eternal living GOD and his Commandments, that they devised innumerable Images,
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& Gods. In whiche error and blindnes thei did reamain, vntill suche time as almighty GOD, pitiyng the blindnesse of man, sent his true prophet Moses into the worlde, to reprehende this extreme madnes,
& God's In which error and blindness they did reamain, until such time as almighty GOD, pitying the blindness of man, sent his true Prophet Moses into the world, to reprehend this extreme madness,
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and to teache the people to knowe the onely liuyng God, and his true honor and worshippe.
and to teach the people to know the only living God, and his true honour and worship.
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But the corrupt inclinacion of man, was so muche geuen to folowe his awne phātasies,
But the corrupt inclination of man, was so much given to follow his awn fantasies,
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and (as you would saie) to fauoure his awne birde, that he brought vp hymself, that al the admonicions, exhortacions, benefites,
and (as you would say) to favour his awn bird, that he brought up himself, that all the admonitions, exhortations, benefits,
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and threatnynges of God, could not kepe hym from suche his inuencions.
and threatnynges of God, could not keep him from such his Inventions.
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For notwithstandyng al the benefites of God, shewed vnto the people of Israell, yet when Moses went vp into the mountain, to speake with almighty God:
For notwithstanding all the benefits of God, showed unto the people of Israel, yet when Moses went up into the mountain, to speak with almighty God:
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he had taried there but a few daies, when the people began to inuent new gods.
he had tarried there but a few days, when the people began to invent new God's.
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And as it cam in their heddes, thei made a calfe of golde, and kneled doune & worshipped it.
And as it cam in their Heads, they made a calf of gold, and kneed down & worshipped it.
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And after that, thei folowed the Moabites, & worshipped Beelphegor the Moabites God.
And After that, they followed the Moabites, & worshipped Belphegor the Moabites God.
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Read the boke of Iudges, the bokes of the Kynges and the Prophetes, and there shal you find,
Read the book of Judges, the books of the Kings and the prophets, and there shall you find,
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how inconstant the people wer, how ful of inuencions, and more ready to runne after their awne phantasies, then Gods moste holy cōmaundementes.
how inconstant the people were, how full of Inventions, and more ready to run After their awn fantasies, then God's most holy Commandments.
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Ther shal you reade of Baall, Moloche, Chamos, Mechom, Baalpeor, Astaroth, Beel the dragon, Priapus, the brasen serpente, the twelue signes, and many other:
There shall you read of Baal, Moloch, Chemosh, Mecon, Baalpeor, Astaroth, Beel the dragon, Priapus, the brazen serpent, the twelue Signs, and many other:
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vnto whose images, the people with greate deuocion, inuented Pilgrimages, preciously deckyng and censyng them, kneling doune and offering to them, thinking that,
unto whose Images, the people with great devotion, invented Pilgrimages, preciously decking and censyng them, kneeling down and offering to them, thinking that,
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an high merite before God, and to be estemed aboue the preceptes and commaundementes of god.
an high merit before God, and to be esteemed above the Precepts and Commandments of god.
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And where at that tyme, god commaunded no sacrifyce to be made, but in Ierusalem onely, they did cleane cōtrary, makyng aulters and sacrifyces euery where, in hylles, in wooddes,
And where At that time, god commanded no sacrifice to be made, but in Ierusalem only, they did clean contrary, making Altars and Sacrifices every where, in hills, in woods,
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and in houses, not regardyng Gods cōmaundemētes, but estemynge theyr awne phantasyes and deuocion, to be better then theim.
and in houses, not regarding God's Commandments, but esteeming their awn phantasies and devotion, to be better then them.
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And the error hereof was so spred abrode, that not onely the vnlearned people, but also the priestes & teachers of the people, partly by glory and auarice were corrupted,
And the error hereof was so spread abroad, that not only the unlearned people, but also the Priests & Teachers of the people, partly by glory and avarice were corrupted,
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and partly by ignoraunce blindly seduced wyth thesame abhominacions:
and partly by ignorance blindly seduced with The same abominations:
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So muche, that Kyng Achab, hauyng but onely Helyas a true teacher & minister of god, there were eight hundred and fiftie priestes, that perswaded hym to honor Baal,
So much, that King Ahab, having but only Elias a true teacher & minister of god, there were eight hundred and fiftie Priests, that persuaded him to honour Baal,
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and to do sacrifyce in the woddes or groues.
and to do sacrifice in the woods or groves.
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And so continued that horrible error, vntyll the three noble Kynges, as Iosaphat, Ezechias & Iosias, Gods elect ministers, destroyed the same clerely,
And so continued that horrible error, until the three noble Kings, as Iosaphat, Hezekiah & Iosias, God's elect Ministers, destroyed the same clearly,
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and reduced the people from suche theyr fayned inuencions, vnto the very commaundementes of GOD:
and reduced the people from such their feigned Inventions, unto the very Commandments of GOD:
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for the whiche thyng, their immortall rewarde and glory, doeth and shall remayn with GOD for euer.
for the which thing, their immortal reward and glory, doth and shall remain with GOD for ever.
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And beside the foresayed inuencions, the inclinacion of man to haue hys awne holy deuocions, deuised newe sectes and religiōs, called Phariseis, Sadduces,
And beside the forsaid Inventions, the inclination of man to have his awn holy devotions, devised new Sects and Religions, called Pharisees, Sadducees,
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and Scribes, with many holy & godly tradicions and ordinaūces (as it feined, by the outward apparaūce and goodly glisteryng of the workes,) but in very deede, all tendynge to Idolatrye, Supersticion and Hipocrisye:
and Scribes, with many holy & godly traditions and ordinances (as it feigned, by the outward appearance and goodly glistering of the works,) but in very deed, all tending to Idolatry, Superstition and Hypocrisy:
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theyr hartes within, beynge full of malice, pride, coueteousnesse, and all iniquitie.
their hearts within, being full of malice, pride, covetousness, and all iniquity.
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Against which sectes, and their pretensed holynes, Christe cryed out more vehemently, then he did against any other persones, saiyng and often repetyng these wordes:
Against which Sects, and their pretenced holiness, Christ cried out more vehemently, then he did against any other Persons, saying and often repeating these words:
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Wo be to you Scribes and Phariseis, ye Hypocrites, for you make cleane the vessell without, Woe be to you Scribes and Pharisees, you Hypocrites, for you make clean the vessel without,
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but within you be ful of rauyn and fylthinesse: thou blynd Pharisei, & Hypocrite, firste make the inwarde parte cleane.
but within you be full of rauyn and fylthinesse: thou blind Pharisees, & Hypocrite, First make the inward part clean.
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For notwithstanding all the goodly tradiciōs, and outward shewes of good workes, deuised of their awne imaginaciō, whereby they appered to the world, moste religious and holy of all men:
For notwithstanding all the goodly traditions, and outward shows of good works, devised of their awn imagination, whereby they appeared to the world, most religious and holy of all men:
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yet Christ, (who sawe their hartes) knewe that they were inwardly in the sight of GOD, moste vnholy, moste abhominable,
yet christ, (who saw their hearts) knew that they were inwardly in the sighed of GOD, most unholy, most abominable,
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and farthest from God of all men. Therefore sayed he vnto theim: Hypocrites, the Prophete Esaie spake full truely of you, when he sayed:
and farthest from God of all men. Therefore said he unto them: Hypocrites, the Prophet Isaiah spoke full truly of you, when he said:
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This people honor me with their lippes, but their harte is farre from me: they worshyppe me in vayne, that teache doctrines and commaundementes of men:
This people honour me with their lips, but their heart is Far from me: they worship me in vain, that teach doctrines and Commandments of men:
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For you leaue the commaundementes of God, to kepe your awne tradicions.
For you leave the Commandments of God, to keep your awn traditions.
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And though Christe sayed, they worshypped GOD in vain, that teache doctrines and cōmaundementes of men: And though Christ said, they worshipped GOD in vain, that teach doctrines and Commandments of men:
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yet he meant not therby to ouerthrowe all mennes cōmaundementes, for he himself was euer obedient to the Princes and their lawes, made for good ordre and gouernaunce of the people:
yet he meant not thereby to overthrown all men's Commandments, for he himself was ever obedient to the Princes and their laws, made for good ordre and governance of the people:
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but he reproued the lawes and tradicions, made by the Scribes and Phariseis, whiche were not made onely for good ordre of the people (as the Ciuil lawes were) but they wer so highly extolled, that they were made to be a ryght and syncere worshippinge of God,
but he reproved the laws and traditions, made by the Scribes and Pharisees, which were not made only for good ordre of the people (as the Civil laws were) but they were so highly extolled, that they were made to be a right and sincere worshipping of God,
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as they had been equall with Gods lawes or aboue thē:
as they had been equal with God's laws or above them:
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for many of Gods lawes could not be kept, but were fayn to geue place vnto them.
for many of God's laws could not be kept, but were fain to give place unto them.
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This arrogancie God detested, that man shoulde so aduaunce his lawes, to make theim equall with Gods lawes, wherein the true honoryng and ryght worshippyng of God standeth,
This arrogancy God detested, that man should so advance his laws, to make them equal with God's laws, wherein the true honouring and right worshipping of God Stands,
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and to make his lawes for theim to be omitted. God hath appoynted his lawes, whereby hys pleasure is to be honored.
and to make his laws for them to be omitted. God hath appointed his laws, whereby his pleasure is to be honoured.
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His pleasure is also, that all mannes lawes, beyng not contrary to his lawes, shalbe obeied,
His pleasure is also, that all Man's laws, being not contrary to his laws, shall obeyed,
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and kepte, as good as necessarye for euery common weale, but not as thynges, wherein principally his honor resteth.
and kept, as good as necessary for every Common weal, but not as things, wherein principally his honour rests.
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And all Ciuil and mannes lawes, either be, or shulde be made, to induce men the better to obserue Gods lawes, that consequently, God shoulde be the better honored by them.
And all Civil and Man's laws, either be, or should be made, to induce men the better to observe God's laws, that consequently, God should be the better honoured by them.
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Howbeit, the Scribes and Phariseis were not content, that theyr lawes should be no higher estemed,
Howbeit, the Scribes and Pharisees were not content, that their laws should be no higher esteemed,
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then other positiue & ciuil lawes, nor would not haue them called by the name of other temporall lawes,
then other positive & civil laws, nor would not have them called by the name of other temporal laws,
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but called them holy & godly tradicions, and would haue them estemed, not onely for a right and true worshippyng of God (as Gods lawes be in deede) but also to be the moste high honoryng of God, to the which, the commaundementes of God should geue place.
but called them holy & godly traditions, and would have them esteemed, not only for a right and true worshipping of God (as God's laws be in deed) but also to be the most high honouring of God, to the which, the Commandments of God should give place.
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And for this cause, did Christ so vehemently speake against them, saiyng: your tradicions, which men esteme so highe, be abhominacion before God. And for this cause, did christ so vehemently speak against them, saying: your traditions, which men esteem so high, be abomination before God.
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For cōmonly, of suche tradicions foloweth the transgression of Gods cōmaundemētes, and a more deuocion in the obseruyng of suche thynges,
For commonly, of such traditions Followeth the Transgression of God's Commandments, and a more devotion in the observing of such things,
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and a greater conscience in breakyng of them, then of the commaundementes of God.
and a greater conscience in breaking of them, then of the Commandments of God.
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As the Scribes and Phariseis so supersticiously, and scrupulously kepte the Sabboth, that they were offended with Christe, because he healed sicke men:
As the Scribes and Pharisees so superstitiously, and scrupulously kept the Sabbath, that they were offended with Christ, Because he healed sick men:
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and with his Apostles, because they beyng sore hungery, gathered the eares of corne to eate, vpō that daye. and with his Apostles, Because they being soar hungry, gathered the ears of corn to eat, upon that day.
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And because his disciples wasshed not their handes so often as the tradicions requyred, ye Scribes and Phariseis quereled with Christ, saiyng:
And Because his Disciples washed not their hands so often as the traditions required, you Scribes and Pharisees quereled with christ, saying:
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why do thy disciples breake the tradiciōs of the seniours? But Christ obiected against them, that they for to obserue their awne tradiciōs, did teache men to breake the verye cōmaundementes of God.
why do thy Disciples break the traditions of the Seniors? But christ objected against them, that they for to observe their awn traditions, did teach men to break the very Commandments of God.
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For thei taught the people such a deuocion, that they offered their goodes into the treasure house of the temple, vnder the pretense of Gods honor, leauing their fathers and mothers (to whom they were chiefly bounde) vnholpē:
For they taught the people such a devotion, that they offered their goods into the treasure house of the temple, under the pretense of God's honour, leaving their Father's and mother's (to whom they were chiefly bound) unholpen:
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and so they brake the commaundementes of GOD, to kepe theyr awne tradicions.
and so they brake the Commandments of GOD, to keep their awn traditions.
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They estemed more an othe, made by the golde or oblacion in the temple, then an othe made in the name of God hymselfe, or of the temple.
They esteemed more an other, made by the gold or oblation in the temple, then an other made in the name of God himself, or of the temple.
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Thei wer more studious to pay their tithes of smal thynges, then to do the greater thynges commaunded of God,
They were more studious to pay their Tithes of small things, then to do the greater things commanded of God,
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as workes of mercye, or to do iustice, or to deale syncerely, vprightly, and faythefully, with God and man (these saieth Christ ought to be doen, and the other not omitted).
as works of mercy, or to do Justice, or to deal sincerely, uprightly, and faythefully, with God and man (these Saith christ ought to be done, and the other not omitted).
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And to be shorte, they were of so blynd iudgement, that they stombled at a strawe and leped ouer a blocke.
And to be short, they were of so blind judgement, that they stumbled At a straw and leaped over a block.
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They would, (as it were) nicely take a flye out of their cuppe, & drynke doune a whole Camell.
They would, (as it were) nicely take a fly out of their cup, & drink down a Whole Camel.
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And therfore Christe called them blynde guydes, warnynge his disciples from tyme to tyme, to eschewe their doctrine.
And Therefore Christ called them blind guides, warning his Disciples from time to time, to eschew their Doctrine.
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For althoughe they semed to ye worlde, to be moste perfect men, bothe in liuyng and teaching:
For although they seemed to you world, to be most perfect men, both in living and teaching:
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yet was their life but Hypocrisie, and their doctrine but •ower leuē, mixte with supersticion, Idolatry, and preposterous iudgement:
yet was their life but Hypocrisy, and their Doctrine but •ower leuē, mixed with Superstition, Idolatry, and preposterous judgement:
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setting vp the tradicions & ordinaunces of man, in the stede of Gods cōmaundementes.
setting up the traditions & ordinances of man, in the stead of God's Commandments.
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Thus haue you heard, how muche the worlde frō the beginnyng vntil Christes tyme, was euer ready to fall from the commaundementes of God,
Thus have you herd, how much the world from the beginning until Christ's time, was ever ready to fallen from the Commandments of God,
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and to seke other meanes to honor and serue hym, after a deuocion imagined of their awne heades:
and to seek other means to honour and serve him, After a devotion imagined of their awn Heads:
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and how they extolled their awne tradicions, as high or aboue Gods cōmaundementes, whiche hath happened also in our tymes (the more it is to be lamented) no lesse then it did emonge the Iewes,
and how they extolled their awn traditions, as high or above God's Commandments, which hath happened also in our times (the more it is to be lamented) no less then it did among the Iewes,
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and that by the corrupcion, or at the least, by the negligēce of them, that chiefly ought to haue preferred Gods cōmaundementes,
and that by the corruption, or At the least, by the negligence of them, that chiefly ought to have preferred God's Commandments,
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& to haue preserued the syncere and heauenly doctrine left by Christe.
& to have preserved the sincere and heavenly Doctrine left by Christ.
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What man hauyng any iudgement or learnyng, ioyned with a true zeale vnto GOD, doeth not se,
What man having any judgement or learning, joined with a true zeal unto GOD, doth not see,
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894
and lament, to haue entred into Christes religiō, suche false doctrine, Supersticion, Idolatrie, Hipocrisy, and other enormities and abuses,
and lament, to have entered into Christ's Religion, such false Doctrine, Superstition, Idolatry, Hypocrisy, and other enormities and Abuses,
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895
so as by lytle and lytle through the •ower leuen thereof, the swete bread of Gods holye worde hath been muche hindered and layed aparte.
so as by little and little through the •ower Leven thereof, the sweet bred of God's holy word hath been much hindered and laid apart.
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896
Neuer had the Iewes in their moste blyndnesse, so many Pilgrimages vnto Images, nor vsed so muche knelyng, kissyng,
Never had the Iewes in their most blindness, so many Pilgrimages unto Images, nor used so much kneeling, kissing,
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897
and censyng of them, as hath been vsed in oure tyme.
and censyng of them, as hath been used in our time.
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898
Sectes & feined religions were neither the forty parte so many emonge the Iewes, nor more supersticiously and vngodly abused, Sects & feigned Religions were neither the forty part so many among the Iewes, nor more superstitiously and ungodly abused,
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899
then of late dayes they haue been emonge vs. Whiche sectes and religions, had so many Hypocriticall woorkes in their state of religion (as they arrogantly named it) that their lampes (as they sayd) rāne alwayes ouer, able to satisfye, not onely for their awne synnes,
then of late days they have been among us Which Sects and Religions, had so many Hypocritical works in their state of Religion (as they arrogantly nam it) that their lamps (as they said) ramne always over, able to satisfy, not only for their awn Sins,
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900
but also for all other their benefactors, brothers, & sisters of their religion, as moste vngodly and craftelye they had perswaded the multitude of ignoraunt people:
but also for all other their benefactors, Brother's, & Sisters of their Religion, as most ungodly and craftily they had persuaded the multitude of ignorant people:
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901
keping in diuerse places (as it were) martes or markettes of merites, beyng ful of their holy reliques, Images, shrines,
keeping in diverse places (as it were) marts or Markets of merits, being full of their holy Relics, Images, shrines,
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36
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902
and workes of supererogaciō, redy to be solde.
and works of supererogation, ready to be sold.
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903
And all thinges which they had, were called holy, holy Coules, holy Girdels, holy Pardoned Beades, holy Shooes, holy Rules, and all full of holynesse.
And all things which they had, were called holy, holy Cowls, holy Girdles, holy Pardoned Beads, holy Shoes, holy Rules, and all full of holiness.
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904
And what thyng can be more foolishe, more Supersticious, or vngodly, then that men, women and chyldren, shoulde weare a Friers coote, to deliuer theim from agues or pestilence,
And what thing can be more foolish, more Superstitious, or ungodly, then that men, women and children, should wear a Friars Coote, to deliver them from Fevers or pestilence,
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905
or when they dye, or when they be buried, cause it to be caste vpon them in hope therby to be saued.
or when they die, or when they be buried, cause it to be cast upon them in hope thereby to be saved.
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906
Which supersticion, although (thankes be to God) it hath been lytle vsed in this realme:
Which Superstition, although (thanks be to God) it hath been little used in this realm:
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907
yet in diuerse other realmes, it hath been, and yet is vsed, both emonge many, bothe learned and vnlearned.
yet in diverse other Realms, it hath been, and yet is used, both among many, both learned and unlearned.
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908
But to passe ouer the innumerable supersticiousnesse, that hath been in straunge apparell, in silence, in dormitorie, in cloyster, in chapter, in choyse of meates & in drinkes, and in suche like thinges:
But to pass over the innumerable supersticiousnesse, that hath been in strange apparel, in silence, in dormitory, in cloister, in chapter, in choice of Meats & in drinks, and in such like things:
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909
let vs consider, what enormities and abuses haue been, in the thre chiefe principal poyntes, whiche they called the thre essencialles of religion, that is to saye, obedience, chastitie, and wilfull pouertye.
let us Consider, what enormities and Abuses have been, in the Three chief principal points, which they called the Three essencialles of Religion, that is to say, Obedience, chastity, and wilful poverty.
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910
Fyrst, vnder pretense of obedience to their father in religion (whiche obedience they made them selfes) they were exempted by their rules and canons, from the obedience of their natural father and mother,
Fyrst, under pretense of Obedience to their father in Religion (which Obedience they made them selves) they were exempted by their rules and Canonas, from the Obedience of their natural father and mother,
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911
and from the obediēce of Emperor and Kyng, and all temporall power, whom of verye duetye by Godes lawes, they were bound to obeye.
and from the Obedience of Emperor and King, and all temporal power, whom of very duty by God's laws, they were bound to obey.
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912
And so the profession of their obediēce not due, was a renūciacion of their due obediēce.
And so the profession of their Obedience not due, was a renunciation of their due Obedience.
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913
And how their profession of chastitie was obserued, it is more honesty to passe ouer in silence,
And how their profession of chastity was observed, it is more honesty to pass over in silence,
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914
& let the world iudge of that, whiche is well knowen, then with vnchaste woordes, by expressynge of their vnchast lyfe, to offende chast and Godly eares.
& let the world judge of that, which is well known, then with unchaste words, by expressing of their unchaste life, to offend chaste and Godly ears.
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915
And as for theyr wylfull pouertye, it was such, then when in possessiōs, iewels, plate and riches, thei were equal,
And as for their wilful poverty, it was such, then when in possessions, Jewels, plate and riches, they were equal,
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37
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916
or aboue merchaūtes, Gentlemen, Barons, Erles, & Dukes:
or above Merchants, Gentlemen, Barons, Earls, & Dukes:
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37
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917
yet by this subtile sophistical terme, Propriū in cōmuni, they deluded the worlde, perswadyng, that notwitstandyng all their possessions & riches,
yet by this subtle sophistical term, Propriū in cōmuni, they deluded the world, persuading, that notwithstanding all their possessions & riches,
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918
yet they obserued their vowe, & were in wilful pouertie.
yet they observed their Voelli, & were in wilful poverty.
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919
But for al their riches, thei might neither healpe father nor mother, nor other yt were in deede very nedye and poore, without the licence of their father Abbot, Prior, or warden.
But for all their riches, they might neither help father nor mother, nor other that were in deed very needy and poor, without the licence of their father Abbot, Prior, or warden.
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920
And yet they might take of euery mā, but thei might not geue ought to any man, no, not to theim, whom the lawes of God bound them to helpe.
And yet they might take of every man, but they might not give ought to any man, no, not to them, whom the laws of God bound them to help.
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921
And so through their tradicions and rules, the lawes of God could beare no rule with theim.
And so through their traditions and rules, the laws of God could bear no Rule with them.
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922
And therefore of theim might be moste truely sayed that, which Christ spake vnto the Pharises:
And Therefore of them might be most truly said that, which christ spoke unto the Pharisees:
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923
you breake the commaundementes of God by your tradicions: you honor God with youre lippes, but you hartes be farre frō him.
you break the Commandments of God by your traditions: you honour God with your lips, but you hearts be Far from him.
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924
And the longer praiers thei vsed by day & by night, vnder pretense of suche holynes, to get the fauor of Widowes & other simple folkes, yt they might syng Trentals and seruyce for theyr husbādes and frendes,
And the longer Prayers they used by day & by night, under pretense of such holiness, to get the favour of Widows & other simple folks, that they might sing Trentals and service for their Husbands and Friends,
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925
& admitte them into their suffrages, the more truely is verefyed of theim the saying of Christ:
& admit them into their suffrages, the more truly is verefyed of them the saying of christ:
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926
wo be to you Scribes and Phariseis, Hypocrites, for you deuoure Widowes houses, vnder coloure of long praiers:
woe be to you Scribes and Pharisees, Hypocrites, for you devour Widows houses, under colour of long Prayers:
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37
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927
therfore your dampnacion shalbe the greater.
Therefore your damnation shall the greater.
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37
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928
Wo be to you Scribes & Phariseis, Hipocrites, for you go about by sea and by land, to make mo Nouices and newe brethren,
Woe be to you Scribes & Pharisees, Hypocrites, for you go about by sea and by land, to make more novices and new brothers,
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929
and when they be admitted of your secte, you make them the chyldren of helle, worse then your selfes be.
and when they be admitted of your sect, you make them the children of hell, Worse then your selves be.
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930
Honor be to God, who did put light in the harte of his faithful & true minister of moste famous memory, Kynge Henry the.viij. and gaue hym the knowledge of hys worde,
Honour be to God, who did put Light in the heart of his faithful & true minister of most famous memory, King Henry the viij and gave him the knowledge of his word,
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931
and an earnest affection to seke his glory, and to put awaye all suche Supersticious and Pharisaicall sectes by Antichrist inuēted,
and an earnest affection to seek his glory, and to put away all such Superstitious and Pharisaical Sects by Antichrist invented,
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932
and set vp agaynst the true worde of God, and glory of hys moste blessed name,
and Set up against the true word of God, and glory of his most blessed name,
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933
as he gaue the lyke spirite vnto the moste noble and famous Prynces, Iosaphat, Iosias, and Ezechyas.
as he gave the like Spirit unto the most noble and famous Princes, Iosaphat, Iosias, and Hezekiah.
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37
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934
God graunte all vs, the Kynges hyghnesse faythfull & true subiectes, to fede of the swete and sauorie breade of Gods awne woorde,
God grant all us, the Kings highness faithful & true Subjects, to fede of the sweet and savoury bread of God's awn word,
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935
and (as Christ commaunded) to eschewe all oure Pharisaicall and Papistical leuen of mans feyned religion.
and (as christ commanded) to eschew all our Pharisaical and Papistical Leven of men feigned Religion.
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936
Whiche, although it were before God, moste abhominable and contrary to Gods cōmaundementes, and Christes pure religiō,
Which, although it were before God, most abominable and contrary to God's Commandments, and Christ's pure Religion,
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937
yet it was extolled, to be a moste Godly lyfe, & highest state of perfection.
yet it was extolled, to be a most Godly life, & highest state of perfection.
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938
As though a man might be more Godly and more perfecte by kepyng the rules, tradicions and professiōs of men,
As though a man might be more Godly and more perfect by keeping the rules, traditions and professions of men,
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939
then by kepynge the holy commaundementes of God. And briefly to passe ouer the vngodly & counterfet religions:
then by keeping the holy Commandments of God. And briefly to pass over the ungodly & counterfeit Religions:
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940
let vs reherse some other kyndes of Papisticall supersticions and abuses, as of Beades, of Lady Psalters & Rosaries, of.xv. Oos, of sainct Bernardes Uerses, of sainct Agathes letters, of Purgatory, of Masses satisfactory, of Stacions and Iubilies, of feyned Reliques, of halowed Beades, Belles, Breade, Water, palmes, Candelles, Fyre and suche other:
let us rehearse Some other Kinds of Papistical superstitions and Abuses, as of Beads, of Lady Psalters & Rosaries, of xv Oos, of saint Bernards Verses, of saint Agathes letters, of Purgatory, of Masses satisfactory, of Stations and Jubilees, of feigned Relics, of hallowed Beads, Bells, Bread, Water, palms, Candles, Fire and such other:
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941
of Supersticious fastynges, of Fraternities, of Pardons, with suche lyke merchaundyse:
of Superstitious Fastings, of Fraternities, of Pardons, with such like merchandise:
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942
whiche were so estemed and abused to the great preiudice of Gods glory and commaūdemētes, that they were made moste high and moste holy thynges, whereby to atteyn to the eternall lyfe, or remission of sinne.
which were so esteemed and abused to the great prejudice of God's glory and Commandments, that they were made most high and most holy things, whereby to atteyn to the Eternal life, or remission of sin.
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943
Yea also, vayne inuēcions, vnfruictfull Ceremonies and vngodly Lawes.
Yea also, vain Inventions, unfruitful Ceremonies and ungodly Laws.
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944
Decrees and Counsayles of Rome, were in suche wyse aduaūced, that nothyng was thought comparable in aucthoritie, wisedom, learnynge, and Godlynes, vnto them. Decrees and Counsels of Room, were in such wise advanced, that nothing was Thought comparable in Authority, Wisdom, learning, and Godliness, unto them.
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945
So yt the lawes of Rome, (as thei sayed) were to be receyued of all men, as the foure Euāgelistes:
So that the laws of Room, (as they said) were to be received of all men, as the foure Evangelists:
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946
to the which all lawes of Princes must geue place.
to the which all laws of Princes must give place.
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947
And ye lawes of God also p•rily were omitted and lesse estemed, that the sayde lawes, decrees and Counsayles, with theyr tradiciōs and Ceremonies, myght be more duely obserued & had in greater reuerence.
And you laws of God also p•rily were omitted and less esteemed, that the said laws, decrees and Counsels, with their traditions and Ceremonies, might be more duly observed & had in greater Reverence.
cc pn22 n2 pp-f np1 av av-j vbdr vvn cc av-dc vvn, cst dt j-vvn n2, n2 cc n2, p-acp po32 n2 cc n2, vmd vbi av-dc av-jn vvn cc vhd p-acp jc n1.
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948
Thus was the people, through ignoraūce so blynded, with the goodly shewe and apparaunce of those thynges, that they thought ye obseruyng of them to be a more holynesse, a more perfecte seruice and honoryng of God,
Thus was the people, through ignorance so blinded, with the goodly show and appearance of those things, that they Thought you observing of them to be a more holiness, a more perfect service and honouring of God,
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and more pleasyng to God, then the kepyng of Gods cōmaundementes.
and more pleasing to God, then the keeping of God's Commandments.
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Such hath been the corrupt inclinaciō of man, euer supersticiously geuen to make new honorynge of God, of hys awn hedde,
Such hath been the corrupt inclination of man, ever superstitiously given to make new honouring of God, of his awn head,
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and then to haue more affection and deuocion to obserue that, then to searche out Gods holy cōmaundementes and to kepe them.
and then to have more affection and devotion to observe that, then to search out God's holy Commandments and to keep them.
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And furthermore, to take Gods cōmaundementes, for mennes cōmaundemētes, and mennes cōmaundementes for Gods cōmaundementes, yea, and for the highest, and moste perfect and holy of all Gods commaundemētes.
And furthermore, to take God's Commandments, for men's Commandments, and men's Commandments for God's Commandments, yea, and for the highest, and most perfect and holy of all God's Commandments.
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And so was all confused, that scant well learned men, and but a small numbre of them, knewe,
And so was all confused, that scant well learned men, and but a small numbered of them, knew,
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or at the least would knowe, and durst affirme the truth, to separate Gods commaundementes from the commaundemētes of men:
or At the least would know, and durst affirm the truth, to separate God's Commandments from the Commandments of men:
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wherupon dyd growe muche error, Supersticion, Idolatry, vayne religion, preposterous iudgement, greate contencion, with all vngodly liuyng.
whereupon did grow much error, Superstition, Idolatry, vain Religion, preposterous judgement, great contention, with all ungodly living.
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Wherfore, as you haue any zeale to the right and pure honoryng of God:
Wherefore, as you have any zeal to the right and pure honouring of God:
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as you haue any regard to your awn soules, & to the life that is to come, which is both without payn,
as you have any regard to your awn Souls, & to the life that is to come, which is both without pain,
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and without end, applie your selfes chiefly aboue all thyng, to reade and to heare Gods worde:
and without end, apply your selves chiefly above all thing, to read and to hear God's word:
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marke diligētly therin, what hys wyll is you shall do, and with all youre endeuor, applye your selfes to folowe thesame.
mark diligently therein, what his will is you shall do, and with all your endeavour, apply your selves to follow The same.
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First you must haue an assured faythe in God, & geue youre selfes wholy vnto hym, loue hym in prosperite & aduersitie, First you must have an assured faith in God, & give your selves wholly unto him, love him in Prosperity & adversity,
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and dread to offende hym euermore.
and dread to offend him evermore.
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Then, for hys sake, loue all men, frendes and fooes, because they be his creaciō and Image,
Then, for his sake, love all men, Friends and foes, Because they be his creation and Image,
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& redemed by Christ, as ye are. Caste in your mindes, how you maye do good vnto all men, vnto your powers, & hurt no man.
& redeemed by christ, as you Are. Cast in your minds, how you may do good unto all men, unto your Powers, & hurt no man.
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Obey al your superiors and gouernors, serue youre masters faithfully and diligently, aswell in theyr absence,
Obey all your superiors and Governors, serve your Masters faithfully and diligently, aswell in their absence,
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as in theyr presence, not for dread of punishment onely, but for cōscience sake, knowyng that you are bound so to do by Gods commaundementes.
as in their presence, not for dread of punishment only, but for conscience sake, knowing that you Are bound so to do by God's Commandments.
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Disobey not your fathers & mothers, but honor thē, helpe thē, & please thē to your power.
Disobey not your Father's & mother's, but honour them, help them, & please them to your power.
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Oppresse not, kil not, beat not, neyther slaunder nor hate any mā:
Oppress not, kill not, beatrice not, neither slander nor hate any man:
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But loue all men, speake well of al men, helpe & succor euery mā, as you maye,
But love all men, speak well of all men, help & succour every man, as you may,
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yea, euen your enemies that hate you, that speake euil of you, and that do hurt you.
yea, even your enemies that hate you, that speak evil of you, and that do hurt you.
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Take no mās goodes, nor couete your neyghbors goodes wrongfully, but cōtent your selfes with yt, which ye get truely,
Take no men goods, nor covet your neighbors goods wrongfully, but content your selves with that, which you get truly,
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& also bestowe your awne goodes charitably, as nede & case requyreth. Flee all Idolatrye, Withcraft, & periury:
& also bestow your awn goods charitably, as need & case requireth. Flee all Idolatry, Witchcraft, & perjury:
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cōmit no maner of adultery, fornicaciō, nor other vnchastnesse, in wil nor in dede, with any other mannes wyfe, wydowe, mayde, or other wyse.
commit no manner of adultery, fornication, nor other vnchastnesse, in will nor in deed, with any other Man's wife, widow, maid, or other wise.
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And trauailynge continually, durynge your lyfe, thus in the obseruynge the commaundementes of God, (wherein consisteth the pure principal,
And travailing continually, during your life, thus in the observing the Commandments of God, (wherein Consisteth the pure principal,
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and direct honour of God, and which, wrought in faythe, God hath ordeyned to be the righte trade and pathe waye vnto heauen:) you shall not fayle,
and Direct honour of God, and which, wrought in faith, God hath ordained to be the right trade and path Way unto heaven:) you shall not fail,
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as Christe hath promised, to come to that blessed and eternall lyfe, where you shall liue in glory and ioye with GOD for euer.
as Christ hath promised, to come to that blessed and Eternal life, where you shall live in glory and joy with GOD for ever.
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To whome be laude, honor, and imperie, for euer & euer. AMEN.
To whom be laud, honour, and impery, for ever & ever. AMEN.
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¶ An Homelie of Christian Loue and Charitie.
¶ an Homely of Christian Love and Charity.
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OF all thynges that be good to bee taught vnto christian people, there is nothynge more necessarye to bee spokē of,
OF all things that be good to be taught unto christian people, there is nothing more necessary to be spoken of,
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and dayely called vpon, then charitie:
and daily called upon, then charity:
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aswell, for that all maner of woorkes of righteousnes be cōteyned in it, as also, that the decay therof, is the ruyne of the worlde, the banishmēt of vertue,
aswell, for that all manner of works of righteousness be contained in it, as also, that the decay thereof, is the ruin of the world, the banishment of virtue,
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and the cause of all vice.
and the cause of all vice.
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And for so muche as almoste euery mā, maketh and frameth to hymself charitie after hys awne appetite,
And for so much as almost every man, makes and frameth to himself charity After his awn appetite,
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& howe detestable soeuer his lyfe be, both vnto God & man, yet he perswadeth hymself stil that he hath charitie:
& how detestable soever his life be, both unto God & man, yet he Persuadeth himself still that he hath charity:
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984
therfore you shall heare now a true & playn descripcion of Charitie, not of mennes imaginaciō,
Therefore you shall hear now a true & plain description of Charity, not of men's imagination,
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but of the very woordes and example of our sauior Iesus Christ.
but of the very words and Exampl of our Saviour Iesus christ.
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In which descripcion, euery mā, (as it were in a glasse) maye considre himself & se plainly without error,
In which description, every man, (as it were in a glass) may Consider himself & see plainly without error,
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whether he be in the true Charitie or not.
whither he be in the true Charity or not.
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Charitie is to loue God with al our harte, al our lyfe, and all our powers and strength: Charity is to love God with all our heart, all our life, and all our Powers and strength:
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With all our harte, that is to say, that our hartes, mynd and studye, be set to beleue his worde, to trust in him,
With all our heart, that is to say, that our hearts, mind and study, be Set to believe his word, to trust in him,
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and to loue hym aboue al other thynges that we loue best, in heauen or in yearth:
and to love him above all other things that we love best, in heaven or in earth:
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With al your lyfe, that is to saye, that our chief ioye & delight be set vpon him,
With all your life, that is to say, that our chief joy & delight be Set upon him,
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& his honor, & our whole lyfe geuē vnto the seruice of hym aboue all thynges, with hym to lyue & dye,
& his honour, & our Whole life given unto the service of him above all things, with him to live & die,
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993
and to forsake all other thynges, rather then hym.
and to forsake all other things, rather then him.
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For he that loueth hys father or mother, sonne or daughter, house or lāde, more then me (sayeth Christ) is not worthy to haue me:
For he that loves his father or mother, son or daughter, house or land, more then me (Saith christ) is not worthy to have me:
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With all our powers, that is to saye, that with our handes & fete, with our eyes and eares, our mouthes & tongues,
With all our Powers, that is to say, that with our hands & feet, with our eyes and ears, our mouths & tongues,
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996
and with all other partes & powers, both of body & soule, we should be geuen to the kepyng & fulfillyng of his cōmaundementes.
and with all other parts & Powers, both of body & soul, we should be given to the keeping & fulfilling of his Commandments.
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This is the fyrste & principall parte of charitie, but it is not the whole:
This is the First & principal part of charity, but it is not the Whole:
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for charitie is also, to loue euery man, good & euil, frende & foo, and whatsoeuer cause be geuē to the cōtrary,
for charity is also, to love every man, good & evil, friend & foe, and whatsoever cause be given to the contrary,
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yet neuertheles to beare good wil and harte vnto euery man, to vse our selfes wel vnto them, aswell in woordes & countenaunce,
yet nevertheless to bear good will and heart unto every man, to use our selves well unto them, aswell in words & countenance,
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as in all our outwarde actes and deedes: For so Christ himself taught, & so also he performed in dede.
as in all our outward acts and Deeds: For so christ himself taught, & so also he performed in deed.
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Of the loue of God, he taught in thys wyse, vnto a doctor of the law, that asked hym, which was the great and chiefe commaundemente in the lawe? Loue thy Lord God (saied Christ) with all thy hart, with all thy lyfe, and with al thy mynde.
Of the love of God, he taught in this wise, unto a Doctor of the law, that asked him, which was the great and chief Commandment in the law? Love thy Lord God (said christ) with all thy heart, with all thy life, and with all thy mind.
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And of the loue that we ought to haue emōg our selfes eche to other, he teacheth vs thus:
And of the love that we ought to have among our selves eke to other, he Teaches us thus:
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you haue heard it taught in tymes paste, thou shalt loue thy frende, and hate thy foe, but I tell you, loue youre enemyes, speake wel of them that diffame you,
you have herd it taught in times past, thou shalt love thy friend, and hate thy foe, but I tell you, love your enemies, speak well of them that diffame you,
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& speake euill of you, do well to theim that hate you, praye for them that vexe and persetute you, that you maye be the chyldren of your father that is in heauē.
& speak evil of you, do well to them that hate you, pray for them that vex and persetute you, that you may be the children of your father that is in heaven.
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For he maketh hys sunne to ryse both vpon the euyl and good, and sendeth rayne to iuste and vniuste.
For he makes his sun to rise both upon the evil and good, and sends rain to just and unjust.
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For yf you loue them that loue you, what rewarde shall you haue? Do not the Publicans likewyse? And if you speake well onely of them, that be your brethren and derebeloued frendes, what great matter is that? Do not the Heathen thesame also? These be the very woordes of our sauior Christ himself, touchyng the loue of our neighbor. For if you love them that love you, what reward shall you have? Do not the Publicans likewise? And if you speak well only of them, that be your brothers and derebeloued Friends, what great matter is that? Do not the Heathen The same also? These be the very words of our Saviour christ himself, touching the love of our neighbour.
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And for asmuche as the Phariseis (with their moste pestilente tradicions, false interpretacions & gloses) had corrupted,
And for asmuch as the Pharisees (with their most pestilent traditions, false interpretations & gloss) had corrupted,
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and almost clerely stopped vp, this pure wel of Gods liuely worde, teachyng, that this loue and charitie perteyned onely to a mannes frendes,
and almost clearly stopped up, this pure well of God's lively word, teaching, that this love and charity pertained only to a Man's Friends,
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& that it was sufficiente for a man to loue them, which do loue hym, & to hate his fooes:
& that it was sufficient for a man to love them, which do love him, & to hate his foes:
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therfore Christ opened thys welle agayn, pourged it, & scoured it, by geuyng vnto his Godly lawe of charitie, a true & clere interpretacion, which is this:
Therefore christ opened this well again, purged it, & scoured it, by giving unto his Godly law of charity, a true & clear Interpretation, which is this:
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that we ought to loue euery mā, both frende and fooe, addyng thereto, what commoditie we shal haue thereby,
that we ought to love every man, both friend and foe, adding thereto, what commodity we shall have thereby,
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and what incōmoditie by doynge the contrary.
and what incommodity by doing the contrary.
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What thyng can we wishe so good for vs, as the eternall heauenly father to repute & take vs for hys chyldren? And this shal we be sure of (sayeth Christe) if we loue euery man withoute exception.
What thing can we wish so good for us, as the Eternal heavenly father to repute & take us for his children? And this shall we be sure of (Saith Christ) if we love every man without exception.
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And if we doo otherwyse (saieth he) we be no better then the Phariseis, Publicans,
And if we do otherwise (Saith he) we be no better then the Pharisees, Publicans,
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& Heathen, and shal haue our rewarde with them, that is, to be excluded from the number of Gods electe chyldren,
& Heathen, and shall have our reward with them, that is, to be excluded from the number of God's elect children,
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and from hys euerlastynge inheritaunce in heauen.
and from his everlasting inheritance in heaven.
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Thus of true Charitie, Christ taught, that euery man is bounde to loue God aboue all thynges,
Thus of true Charity, christ taught, that every man is bound to love God above all things,
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and to loue euery man, frend & fooe.
and to love every man, friend & foe.
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And thus likewyse he did vse hymselfe, exhortynge hys aduersaries, rebukynge the faultes of hys aduersaryes,
And thus likewise he did use himself, exhorting his Adversaries, rebuking the Faults of his Adversaries,
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and when he coulde not amende them, yet he prayed for them. Firste he loued God hys father abouee all thinges:
and when he could not amend them, yet he prayed for them. First he loved God his father abouee all things:
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so muche that he soughte not hys awne glory & wil, but the glory and wyl of hys father.
so much that he sought not his awn glory & will, but the glory and will of his father.
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I seke not (said he) myne awne wyl, but the wyl of hym that sent me. I seek not (said he) mine awn will, but the will of him that sent me.
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Nor he refused not to dye, to satisfie his fathers wil saiyng:
Nor he refused not to die, to satisfy his Father's will saying:
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if it maye be, let this cuppe of death go frō me, if not, thy wyll be doen, and not myne. if it may be, let this cup of death go from me, if not, thy will be done, and not mine.
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He loued not onely hys frendes, but also hys enemyes, which (in their hartes) bare exceeding great hatred agaīst hym,
He loved not only his Friends, but also his enemies, which (in their hearts) bore exceeding great hatred against him,
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& in their tongues spake all euill of hym, and in their actes and dedes pursued hym, with all their might and power, euen vnto death.
& in their tongues spoke all evil of him, and in their acts and Deeds pursued him, with all their might and power, even unto death.
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Yet al this notwithstandynge, he withdrewe not hys fauor from them, but styll loued them, preached vnto theim, of loue, rebuked theyr false doctryne, theyr wycked liuyng,
Yet all this notwithstanding, he withdrew not his favour from them, but still loved them, preached unto them, of love, rebuked their false Doctrine, their wicked living,
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and did good vnto them, paciently accepting whatsoeuer they spake, or did agaynst hym. When they gaue hym euill woordes, he gaue none euyll agayn:
and did good unto them, patiently accepting whatsoever they spoke, or did against him. When they gave him evil words, he gave none evil again:
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when they did stryke hym, he did not smyte agayne:
when they did strike him, he did not smite again:
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& when he suffered death, he dyd not sle them, nor threaten them, but prayed for them,
& when he suffered death, he did not sle them, nor threaten them, but prayed for them,
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and referred all thinges to hys fathers wyl.
and referred all things to his Father's will.
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And as a shepe that is led vnto the shambles to be slayn, and as a lambe yt is shorne of hys fleese, make no noyse nor resistēce:
And as a sheep that is led unto the shambles to be slain, and as a lamb that is shorn of his fleece, make no noise nor resistance:
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euē so wente he vnto his death, without any repugnaunce, or openynge of his mouth, to saye any euil.
even so went he unto his death, without any repugnance, or opening of his Mouth, to say any evil.
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Thus haue I described vnto you, what charitie is, aswel by ye doctryne, as by the exāple of Christ himself.
Thus have I described unto you, what charity is, aswell by the Doctrine, as by the Exampl of christ himself.
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Wherby also euery man maye, without error, know hymself, what state and condiciō he standeth in,
Whereby also every man may, without error, know himself, what state and condition he Stands in,
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whether he be in Charitie, (& so the chyld of the father in heauen) or not.
whither he be in Charity, (& so the child of the father in heaven) or not.
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For, althoughe almoste euery man perswadeth hymself to be in charitie, yet let hym examine none other man,
For, although almost every man Persuadeth himself to be in charity, yet let him examine none other man,
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but his awne hart his life & conuersacion, and he shal not be deceiued, but truly decerne & iudge,
but his awn heart his life & Conversation, and he shall not be deceived, but truly decern & judge,
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whether he be in perfecte charitie or not.
whither he be in perfect charity or not.
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For he that foloweth not hys awne appetite & wil, but geueth hymself earnestly to God to do al his wil & cōmaundementes, he may be sure that he loueth God aboue all thinges,
For he that Followeth not his awn appetite & will, but Giveth himself earnestly to God to do all his will & Commandments, he may be sure that he loves God above all things,
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& els surely he loueth him not, whatsoeuer he pretend: as Christ said, if ye loue me, kepe my cōmaundemētes.
& Else surely he loves him not, whatsoever he pretend: as christ said, if you love me, keep my Commandments.
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For he that knoweth my commaundementes, & kepeth thē he it is (said Christ) yt loueth me.
For he that Knoweth my Commandments, & Keepeth them he it is (said christ) that loves me.
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And again he saith, he that loueth me, will kepe my worde, & my father will loue him,
And again he Says, he that loves me, will keep my word, & my father will love him,
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& we will both come to him, and dwel with hym. And he that loueth me not, will not kepe my wordes.
& we will both come to him, and dwell with him. And he that loves me not, will not keep my words.
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And likewise, he that beareth good hart and mynde, & vseth wel his tōgue & dedes vnto euery man, frend & foo, he may knowe therby, yt he hath charitie.
And likewise, he that bears good heart and mind, & uses well his tongue & Deeds unto every man, friend & foe, he may know thereby, that he hath charity.
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And then he is sure also, yt almightie God taketh hym for hys dere beloued sonne, as s. Ihon saith:
And then he is sure also, that almighty God Takes him for his dear Beloved son, as s. John Says:
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hereby manifestly are knowen the children of God, from the chyldren of the deuill: for whosoeuer doth not loue hys brother, belongeth not vnto god. hereby manifestly Are known the children of God, from the children of the Devil: for whosoever does not love his brother, belongeth not unto god.
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But the peruerse nature of man, corrupt with sin, and destitute of Gods worde & grace, thinketh it against al reason, that a man should loue his enemy,
But the perverse nature of man, corrupt with since, and destitute of God's word & grace, Thinketh it against all reason, that a man should love his enemy,
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and hath many perswasions, whiche induce hym to the contrary.
and hath many persuasions, which induce him to the contrary.
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Agaynst all whiche reasons, we ought aswel to set the teachyng, as the liuyng of our sauior Christ, who louing vs (whē we wer his enemies) doth teache vs to loue our enemies.
Against all which Reasons, we ought aswell to Set the teaching, as the living of our Saviour christ, who loving us (when we were his enemies) does teach us to love our enemies.
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He did pacientely take for vs, many reproches, suffered beatyng, and most cruell death. Therfore we be no membres of hym, if we will not folowe hym. Christe (sayeth s.
He did pacientely take for us, many Reproaches, suffered beating, and most cruel death. Therefore we be no members of him, if we will not follow him. Christ (Saith s.
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Peter) suffered for vs, leauyng an example, that we should folowe hym.
Peter) suffered for us, leaving an Exampl, that we should follow him.
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Furthermore, we muste consider, that to loue our frendes, is no more but that, whiche thiefes, adulterers, homicides, & al wicked persons do:
Furthermore, we must Consider, that to love our Friends, is no more but that, which thieves, Adulterers, homicides, & all wicked Persons do:
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in so much that Iewes, Turkes, Infidels, & all brute beastes, do loue them that be their frendes, of whō thei haue their liuyng, or any other benefites.
in so much that Iewes, Turkes, Infidels, & all brutus beasts, do love them that be their Friends, of whom they have their living, or any other benefits.
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But to loue enemies, is the proper condicion onely of thē, that be the chyldren of God, the disciples and folowers of Christe.
But to love enemies, is the proper condition only of them, that be the children of God, the Disciples and followers of Christ.
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Notwithstandyng, mannes froward & corrupt nature, weigheth ouer depely many tymes, the offence and displeasure doen vnto hym by enemies,
Notwithstanding, Man's froward & corrupt nature, weigheth over deeply many times, the offence and displeasure done unto him by enemies,
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and thinketh it a burden intollerable, to be bounde to loue them, that hate hym.
and Thinketh it a burden intolerable, to be bound to love them, that hate him.
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But the burden should be easy enough, if (on the otherside) euery mā would consider, what displeasure he hath doen to hys enemye agayn,
But the burden should be easy enough, if (on the otherside) every man would Consider, what displeasure he hath done to his enemy again,
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& what pleasure he hath receiued of his enemy.
& what pleasure he hath received of his enemy.
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And if we find no equal recōpense, neither in receiuing pleasures of our enemy, nor in renderyng displeasures vnto hym agayn:
And if we find no equal recompense, neither in receiving pleasures of our enemy, nor in rendering displeasures unto him again:
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1061
then let vs pōdre the displeasures, whiche we haue doen against almightye God, how often, and how greuously we haue offended hym.
then let us pondre the displeasures, which we have done against almighty God, how often, and how grievously we have offended him.
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Wherof, if we will haue of God forgeuenesse, there is none other remedye, but to forgeue the offences doen vnto vs, whiche be very small in comparison of our offences doen against God.
Whereof, if we will have of God forgiveness, there is none other remedy, but to forgive the offences done unto us, which be very small in comparison of our offences done against God.
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And if we considre, that he, whiche hath offended vs, deserueth not to be forgeuen of vs, let vs consider again, that we muche lesse deserue to be forgeuē of God.
And if we Consider, that he, which hath offended us, deserves not to be forgiven of us, let us Consider again, that we much less deserve to be forgiven of God.
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And although our enemy deserue not to be forgeuen for his awne sake, yet we ought to forgeue hym for Gods loue, consideryng how great & many benefites we haue receiued of hym, wtout our desertes,
And although our enemy deserve not to be forgiven for his awn sake, yet we ought to forgive him for God's love, considering how great & many benefits we have received of him, without our deserts,
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& that Christ hath deserued of vs ▪ yt for his sake we should forgeue thē their trespasses cōmitted against vs. But here may ryse a necessary questiō to be dissolued:
& that christ hath deserved of us ▪ that for his sake we should forgive them their Trespasses committed against us But Here may rise a necessary question to be dissolved:
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if charitie require to thynke, speake, & do well vnto euery man, bothe good and euill:
if charity require to think, speak, & do well unto every man, both good and evil:
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1067
how can magistrates execute iustice vpon malefactors with charitie? How can they cast euill men in prison, take away their gooddes,
how can Magistrates execute Justice upon malefactors with charity? How can they cast evil men in prison, take away their God's,
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1068
and somtyme their lifes, accordyng to lawes, if charitie wil not suffre thē so to do.
and sometime their life's, according to laws, if charity will not suffer them so to do.
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1069
Hereunto is a plain & a breif aunswere:
Hereunto is a plain & a brief answer:
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1070
that plagues and punishmentes be not euill of them selfes, if they be wel taken of innocētes. that plagues and punishments be not evil of them selves, if they be well taken of innocētes.
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1071
And to an euil mā thei are bothe good & necessary, & maye be executed, accordyng to charitie, & with charitie should be executed.
And to an evil man they Are both good & necessary, & may be executed, according to charity, & with charity should be executed.
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1072
For declaracion wherof, you shal vnderstād, ye charitie hath.ii. offices: thone cōtrary to ye other,
For declaration whereof, you shall understand, you charity hath ii Offices: thone contrary to you other,
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1073
& yet both necessary to be vsed vpō mē of cōtrary sort, & disposiciō.
& yet both necessary to be used upon men of contrary sort, & disposition.
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1074
The one office of charitie is, to cherish good & innocēt mē, not to oppresse thē with false accusaciōs,
The one office of charity is, to cherish good & innocent men, not to oppress them with false accusations,
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1075
but to encorage thē wt rewardes to do wel and to perseuer in wel doyng, defendyng them with the swourd from their aduersaries.
but to encourage them with rewards to do well and to persever in well doing, defending them with the swourd from their Adversaries.
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1076
And the office of Bishops & Pastors, is to prayse good men for well doynge, that they maye perseuer therein,
And the office of Bishops & Pastors, is to praise good men for well doing, that they may persever therein,
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1077
and to rebuke and correct by the worde of God, the offences and crimes of all euill disposed persones.
and to rebuke and correct by the word of God, the offences and crimes of all evil disposed Persons.
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1078
For the other office of charitie is, to rebuke, correct, & punish vice, without acceptacion of persones,
For the other office of charity is, to rebuke, correct, & Punish vice, without acceptation of Persons,
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1079
and thys to be vsed against thē onely, that be euil men and malefactors.
and this to be used against them only, that be evil men and malefactors.
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And that it is aswell the office of charitie, to rebuke, punysh, and correct them that be euill,
And that it is aswell the office of charity, to rebuke, Punish, and correct them that be evil,
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1081
as it is, to cherishe and reward them that be good and innocent: S. Paule declareth, (writyng to the Ro.) saiyng:
as it is, to cherish and reward them that be good and innocent: S. Paul Declareth, (writing to the Ro.) saying:
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1082
that the hygh powers are ordeyned of God, not to be dreadful to them that do wel, that the high Powers Are ordained of God, not to be dreadful to them that do well,
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1083
but vnto malefactors, to draw the swourd, to take vengeaūce of him that committeth the sinne.
but unto malefactors, to draw the swourd, to take vengeance of him that Committeth the sin.
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1084
And S. Paule biddeth Timothe, cōstantly and vehemētly, to rebuke synne, by the woorde of God.
And S. Paul bids Timothy, constantly and vehemently, to rebuke sin, by the word of God.
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1085
So that bothe offices should be diligētly executed, to impugne the kyngdom of the deuill: the preacher with the worde, and the gouernor with ye swourde:
So that both Offices should be diligently executed, to impugn the Kingdom of the Devil: the preacher with the word, and the governor with you swourde:
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1086
Els they loue neither God, nor thē whom thei gouerne, if (for lacke of correccion) thei wilfully suffre God to be offended,
Else they love neither God, nor them whom they govern, if (for lack of correction) they wilfully suffer God to be offended,
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1087
and thē whom thei gouerne, to perishe.
and them whom they govern, to perish.
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1088
For as euery louyng father correcteth hys naturall sonne, when he doth amisse, or els he loueth hym not:
For as every loving father Correcteth his natural son, when he does amiss, or Else he loves him not:
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1089
so all gouernors of realmes, coūtreis, townes, & houses, should louingly correcte theim, whiche be offendors vnder their gouernaunce,
so all Governors of Realms, countries, Towns, & houses, should lovingly correct them, which be offenders under their governance,
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1090
& cherish them, which liue innocently, if they haue any respect, either vnto God and their office,
& cherish them, which live innocently, if they have any respect, either unto God and their office,
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1091
or loue vnto them, of whō thei haue gouernaunce. And suche rebukes & punishementes of them that offend, must be doen in due tyme,
or love unto them, of whom they have governance. And such rebukes & punishments of them that offend, must be done in due time,
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1092
least by delay, the offendors fal hedlynges into al maner of mischief, and not onely be euill themselfes,
lest by Delay, the offenders fall hedlynges into all manner of mischief, and not only be evil themselves,
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1093
but also do hurt vnto many mē, drawyng other by their euil example, to sinne & outrage after them.
but also do hurt unto many men, drawing other by their evil Exampl, to sin & outrage After them.
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1094
As one thief may both robbe many men, & also make many thefes, & one sedicious person may allure many,
As one thief may both rob many men, & also make many thieves, & one seditious person may allure many,
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1095
& noye a whole towne or countrey.
& noy a Whole town or country.
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1096
And suche euil persons that be so great offendors of God, & the cōmō weale charitie requireth to be cut of frō the body of the cōmō weale,
And such evil Persons that be so great offenders of God, & the Common weal charity requires to be Cut of from the body of the Common weal,
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1097
lest thei corrupt other good & honest persōs:
lest they corrupt other good & honest Persons:
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1098
like as a good surgiō cutteth away a putrified, and festered membre, for loue he hath to the whoole body,
like as a good surgeon cutteth away a Putrified, and festered member, for love he hath to the whoole body,
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1099
least it infect other membres adioyning to it.
lest it infect other members adjoining to it.
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1100
Thus it is declared vnto you, what true charitie or christiā loue is, so plainly yt no mā nede to be deceiued.
Thus it is declared unto you, what true charity or christian love is, so plainly that no man need to be deceived.
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Which loue, whosoeuer kepeth, not only towardes God (whō he is boūd to loue aboue al thinges) but also towardes his neighbor, aswel frēd as foe, it shal surely kepe him frō al offence of God, & iust offēce of mā.
Which love, whosoever Keepeth, not only towards God (whom he is bound to love above all things) but also towards his neighbour, aswell friend as foe, it shall surely keep him from all offence of God, & just offence of man.
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1102
Therfore beare well awai this one short lessō, yt by true christiā charitie, God ought to be loued aboue all thinges,
Therefore bear well Away this one short Lesson, that by true christian charity, God ought to be loved above all things,
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1103
& all men ought to be loued, good & euill, frend and foo, & to all suche, we ought (as we maye) to do good:
& all men ought to be loved, good & evil, friend and foe, & to all such, we ought (as we may) to do good:
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1104
those that be good, of loue to encourage and cherish, because they be good, and those that be euill, of loue, to procure their correctiō and due punishment, that thei may therby, either be brought to goodnes,
those that be good, of love to encourage and cherish, Because they be good, and those that be evil, of love, to procure their correction and due punishment, that they may thereby, either be brought to Goodness,
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1105
or at the leaste, yt God and the common wealth may be the lesse hurt and offended.
or At the jest, that God and the Common wealth may be the less hurt and offended.
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1106
And if we thus direct our life, by christian loue and charitie, then Christ doth promise,
And if we thus Direct our life, by christian love and charity, then christ does promise,
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1107
& assure vs, that he loueth vs, that we be the children of our heauenly father, reconciled to hys fauor, very membres of Christ,
& assure us, that he loves us, that we be the children of our heavenly father, reconciled to his favour, very members of christ,
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1108
and that after this short time of this present and mortall life, we shal haue with hym eternal lyfe in his euerlastynge kyngdom of heauen:
and that After this short time of this present and Mortal life, we shall have with him Eternal life in his everlasting Kingdom of heaven:
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1109
therfore to hym with the father and the holy ghost, be al honor and glory, now and euer. Amen.
Therefore to him with the father and the holy ghost, be all honour and glory, now and ever. Amen.
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¶ Against swearyng and periury.
¶ Against swearing and perjury.
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ALmightie God to the intēt his moste holy name should be had in honor, & euermore be magnified of the people, commaundeth that no man shoulde take hys name vainly in his mouth, threatenyng punishmente vnto hym that vnreuerently abuseth it, by swearyng, forswearyng, and blasphemy.
ALmightie God to the intent his most holy name should be had in honour, & evermore be magnified of the people, commandeth that no man should take his name vainly in his Mouth, threatening punishment unto him that unreverently abuseth it, by swearing, forswearing, and blasphemy.
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To the intent therfore, that thys commaundemente maye be the better knowen and kepte: it shalbe declared vnto you, bothe howe it is lawfull for christian people to sweare,
To the intent Therefore, that this Commandment may be the better known and kept: it shall declared unto you, both how it is lawful for christian people to swear,
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1113
and also what perill and daunger it is, vainly to sweare, or to be forsworne.
and also what peril and danger it is, vainly to swear, or to be forsworn.
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1114
Firste, whē Iudges require othes of the people, for declaracion of the truth, or for execucion of iustice, thys maner of swearynge is lawfull.
First, when Judges require Oaths of the people, for declaration of the truth, or for execution of Justice, this manner of swearing is lawful.
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1115
Also when men make faythfull promises with attestacion of the name of God, to obserue couenaūtes, honest promises, statutes, lawes, and good customes:
Also when men make faithful promises with attestation of the name of God, to observe Covenants, honest promises, statutes, laws, and good customs:
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as Christian princes do in their conclusiōs of peace, for conseruacion of common wealthes:
as Christian Princes do in their conclusions of peace, for conservation of Common wealths:
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& priuate persones, promyse their fidelitie in Matrimonie, or one to another in honeste and true frendshippe:
& private Persons, promise their Fidis in Matrimony, or one to Another in honest and true friendship:
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and al men, when they do sweare to kepe cōmon lawes, or locall statutes and good customes,
and all men, when they do swear to keep Common laws, or local statutes and good customs,
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1119
for due ordre to be had and contynued emōg men: when subiectes do sweare to be true and faythefull to their Kynge and souereygne Lorde:
for due ordre to be had and continued among men: when Subjects do swear to be true and faithful to their King and souereygne Lord:
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and when Iudges, Magistrates, and officers sweare, truely to execute their offices:
and when Judges, Magistrates, and Officers swear, truly to execute their Offices:
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1121
and when a man woulde affirme the trueth, to the settynge furthe of Gods glory (for the saluacion of the people) in open preachynge of the Gospell,
and when a man would affirm the truth, to the setting forth of God's glory (for the salvation of the people) in open preaching of the Gospel,
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1122
or in geuyng of good counsayll, priuately for their soules health. All these maner of swearynges, for causes necessary and honest, be lawfull.
or in giving of good counsel, privately for their Souls health. All these manner of swearynges, for Causes necessary and honest, be lawful.
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But when men do sweare of custome, in reasonynge, biyng, and sellynge, or other daily communicacion (as many be common and greate swearers) suche kynde of swearyng is vngodly, vnlawefull,
But when men do swear of custom, in reasoning, biyng, and selling, or other daily communication (as many be Common and great swearers) such kind of swearing is ungodly, unlawful,
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and prohibited by the cōmaundement of God. For suche swearyng is nothyng els, but takynge of Gods holy name in vayn.
and prohibited by the Commandment of God. For such swearing is nothing Else, but taking of God's holy name in vain.
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And here is to be noted, that lawfull swearynge is not forbidden, but commaunded of almightie God.
And Here is to be noted, that lawful swearing is not forbidden, but commanded of almighty God.
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For we haue examples of Christ, and Godly men in holy scripture, that did sweare themselfes,
For we have Examples of christ, and Godly men in holy scripture, that did swear themselves,
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and required othes of other likewise. And Gods commaundement is: Thou shalte dreade thy Lorde God, and shalt sweare by hys name.
and required Oaths of other likewise. And God's Commandment is: Thou shalt dread thy Lord God, and shalt swear by his name.
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And almighty God by his prophet Dauid sayeth: all men shalbe praysed, that sweare by hym. And almighty God by his Prophet David Saith: all men shall praised, that swear by him.
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1129
Thus did oure sauior Christe sweare diuerse tymes, saiyng: verely verely. And S. Paule sweareth thus: I call God to witnesse.
Thus did our Saviour Christ swear diverse times, saying: verily verily. And S. Paul Sweareth thus: I call God to witness.
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1130
And Abraham (waxyng olde) required an othe of hys seruaunt, that he shoulde procure a wyfe for his sonne Isaac, whiche should come of his awne kyndred:
And Abraham (waxing old) required an other of his servant, that he should procure a wife for his son Isaac, which should come of his awn kindred:
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1131
and the seruaunt did sweare that he would perfourme hys Masters will.
and the servant did swear that he would perform his Masters will.
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1132
Abraham also beynge required, dyd sweare vnto Abimelech, the king of Geraris, that he should not hurte hym, nor his posteritie.
Abraham also being required, did swear unto Abimelech, the King of Geraris, that he should not hurt him, nor his posterity.
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1133
And so likewyse did Abimelech sweare vnto Abraham. And Dauid did sweare, to be, and continue a faithfull frende to Ionathas:
And so likewise did Abimelech swear unto Abraham. And David did swear, to be, and continue a faithful friend to Jonathan:
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1134
and Ionathas did sweare to become a faithfull frende vnto Dauid. Also, God once commaunded, that if a thynge were laied to pledge to any man,
and Jonathan did swear to become a faithful friend unto David. Also, God once commanded, that if a thing were laid to pledge to any man,
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1135
or left with him to kepe, if thesame thing wer stolne, or lost, that the keper therof, should be sworne before Iudges, that he did not cōuey it away,
or left with him to keep, if The same thing were stolen, or lost, that the keeper thereof, should be sworn before Judges, that he did not convey it away,
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1136
nor vsed any deceipt, in causyng thesame to be conueyed away, by hys cōsent or knowledge. And s. Paule saieth:
nor used any deceit, in causing The same to be conveyed away, by his consent or knowledge. And s. Paul Saith:
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1137
that in al matters of controuersy betwene two persones, whereas one saieth yea, and the other nay,
that in all matters of controversy between two Persons, whereas one Saith yea, and the other nay,
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1138
so as no due profe can be had of the truthe, the ende of euery suche controuersy muste be an othe ministered by a Iudge.
so as no due proof can be had of the truth, the end of every such controversy must be an other ministered by a Judge.
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1139
And moreouer, God by the prophet Ieremy saieth: thou shalt sweare the Lord liueth, in truth, in iudgemēt, in righteousnesse.
And moreover, God by the Prophet Ieremy Saith: thou shalt swear the Lord lives, in truth, in judgement, in righteousness.
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1140
So that whosoeuer sweareth whē he is required of a Iudge, let hym be sure in his cōscience, that hys othe haue these thre condicions,
So that whosoever Sweareth when he is required of a Judge, let him be sure in his conscience, that his other have these Three conditions,
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1141
& he shall neuer nede to be afraied of periurie.
& he shall never need to be afraid of perjury.
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1142
First he that sweareth, must sweare truly, that is, he muste (secludynge all fauor and affeccion to the parties) haue the truthe onely before hys eyes, First he that Sweareth, must swear truly, that is, he must (secluding all favour and affection to the parties) have the truth only before his eyes,
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1143
and for loue thereof, saye and speake that, which he knoweth to be truth, and no further. The seconde is:
and for love thereof, say and speak that, which he Knoweth to be truth, and no further. The seconde is:
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1144
he that taketh an othe, must do it with iudgemente, not rasshely and vnaduisedly, but soberly, considerynge what an othe is, The thyrde is:
he that Takes an other, must do it with judgement, not rashly and unadvisedly, but soberly, considering what an other is, The Third is:
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1145
he that sweareth, muste sweare in righteousnesse, that is, for the very zeale and loue, which he beareth to the defence of innocency, to the maintenaunce of the truth,
he that Sweareth, must swear in righteousness, that is, for the very zeal and love, which he bears to the defence of innocency, to the maintenance of the truth,
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1146
and to ye righteousnes of the matter or cause:
and to the righteousness of the matter or cause:
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1147
all profite, disprofite, all loue and fauor vnto the persone, for frendship or kyndred, layed a parte.
all profit, disprofit, all love and favour unto the person, for friendship or kindred, laid a part.
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1148
Thus an othe (if it haue with it these thre condicions) is a parte of Gods glory, whiche we are bounde by his commaundement, to geue vnto hym.
Thus an other (if it have with it these Three conditions) is a part of God's glory, which we Are bound by his Commandment, to give unto him.
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1149
For he willeth that we shall sweare onely by his name:
For he wills that we shall swear only by his name:
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1150
not that he hath pleasure in oure othes, but like as he commaunded the Iewes to offre sacrifices vnto hym, not for any delight that he had in theim,
not that he hath pleasure in our Oaths, but like as he commanded the Iewes to offer Sacrifices unto him, not for any delight that he had in them,
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1151
but to kepe the Iewes from committyng of Idolatrie:
but to keep the Iewes from committing of Idolatry:
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1152
so he commaūdyng vs to sweare by his holy name, doth not teache vs, that he delighteth in swearyng,
so he commanding us to swear by his holy name, does not teach us, that he delights in swearing,
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1153
but he thereby forbiddeth all men to geue his glory to any creature in heauen, yearth, or water.
but he thereby forbiddeth all men to give his glory to any creature in heaven, earth, or water.
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1154
Hetherto you se, that othes lawfull, are commaunded of God, vsed of Patriarches and Prophetes, of Christe hymself, and of his Apostle Paule.
Hitherto you see, that Oaths lawful, Are commanded of God, used of Patriarchs and prophets, of Christ himself, and of his Apostle Paul.
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1155
Therefore Christian people muste thinke lawful othes, bothe godly and necessary. Therefore Christian people must think lawful Oaths, both godly and necessary.
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1156
For lawfull promises and couenauntes confirmed by by othes, Princes and their countreys are confirmed in common tranquillitie and peace.
For lawful promises and Covenants confirmed by by Oaths, Princes and their Countries' Are confirmed in Common tranquillity and peace.
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1157
By holy promises, with attestacion of Gods name, wee bee made liuely mēbres of Christ, when we professe his Religion, receiuyng the sacrament of baptisme.
By holy promises, with attestation of God's name, we be made lively members of christ, when we profess his Religion, receiving the sacrament of Baptism.
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1158
By like holy promise, the sacramēt of matrimony, knitteth man and wife, in perpetuall loue, that thei desire not to be seperated,
By like holy promise, the sacrament of matrimony, knits man and wife, in perpetual love, that they desire not to be separated,
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1159
for any displeasure or aduersitie, that shall after happen.
for any displeasure or adversity, that shall After happen.
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1160
By lawfull othes, which Kynges, Princes, Iudges, and Magistrates doo sweare, common lawes are kept inuiolate, Iustice is indifferently ministered, innocent persones, orphanes, widdowes,
By lawful Oaths, which Kings, Princes, Judges, and Magistrates do swear, Common laws Are kept inviolate, justice is indifferently ministered, innocent Persons, orphans, widow's,
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1161
and poore men, are defended, from murtherers, oppressors, and thiefes, that thei suffre no wrong, nor take any harme.
and poor men, Are defended, from murderers, Oppressors's, and thieves, that they suffer no wrong, nor take any harm.
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1162
By lawfull othes, mutuall societie, amitie, and good ordre, is kepte continually in all commonalties, as boroughes, citees, tounes, and villages.
By lawful Oaths, mutual society, amity, and good ordre, is kept continually in all commonalties, as boroughs, cities, Towns, and villages.
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1163
And by lawful othes, malefactors are searched out, wrong doers are punished, and thei whiche sustein wrong, are restored to their righte.
And by lawful Oaths, malefactors Are searched out, wrong doers Are punished, and they which sustain wrong, Are restored to their right.
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1164
Therefore, lawfull swearyng cannot be euill, whiche bryngeth vnto vs, so many Godly, good, and necessarie commodities.
Therefore, lawful swearing cannot be evil, which bringeth unto us, so many Godly, good, and necessary commodities.
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1165
Wherfore, when Christe so earnestly forbad swearyng, it maie not so bee vnderstanded, as though he did forbid all maner of othes: Wherefore, when Christ so earnestly forbade swearing, it may not so be understanded, as though he did forbid all manner of Oaths:
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1166
but he forbiddeth all vain swearyng, and forswearyng, bothe by god, and by his creatures,
but he forbiddeth all vain swearing, and forswearing, both by god, and by his creatures,
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1167
as the common vse of swearyng, in biyng, sellyng, and in our daily communicacion, to the intent euery Christian mannes worde, should be aswell regarded in suche matters,
as the Common use of swearing, in biyng, selling, and in our daily communication, to the intent every Christian Man's word, should be aswell regarded in such matters,
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1168
as if he should confirme his communicacion with an othe.
as if he should confirm his communication with an other.
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1169
For euery Christian mannes worde (saieth sainct Hierome) should be so true, that it should bee regarded as an othe. And Chrisostome witnessyng thesame, saieth:
For every Christian Man's word (Saith saint Jerome) should be so true, that it should be regarded as an other. And Chrysostom witnessing The same, Saith:
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1170
It is not conuenient to sweare, for what nedeth vs to sweare, when it is not lawfull for one of vs, to make a lye vnto another. Peraduenture some will saie:
It is not convenient to swear, for what needeth us to swear, when it is not lawful for one of us, to make a lie unto Another. Peradventure Some will say:
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1171
I am compelled to sweare, for els men that do common with me, or do bye and sell with me, wil not beleue me. To this aunswereth.
I am compelled to swear, for Else men that do Common with me, or do buy and fell with me, will not believe me. To this Answers.
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1172
S Chrisostome, that he that thus saieth, sheweth hymself to be an vniust, and a deceiptfull persone:
S Chrysostom, that he that thus Saith, shows himself to be an unjust, and a deceitful person:
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1173
for if he wer a trustie man, and his deedes taken to agree with his wordes, he should not nede to sweare at al. For he that vseth truthe and plainnesse in his bargainyng and communicacion, he shal haue no nede by such vain swearyng, to bryng hymself in credēce with his neighbours,
for if he were a trusty man, and his Deeds taken to agree with his words, he should not need to swear At all For he that uses truth and plainness in his bargaining and communication, he shall have no need by such vain swearing, to bring himself in credence with his neighbours,
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1174
nor his neighbours will not mistruste his saiynges.
nor his neighbours will not mistrust his sayings.
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1175
And if his credence bee so muche loste in deede, that he thynketh no man will beleue hym, without he sweare,
And if his credence be so much lost in deed, that he Thinketh no man will believe him, without he swear,
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1176
then he maie well thynke, his credence is cleane gone, For truthe it is (as Theophilactus writeth) that no manne is lesse trusted,
then he may well think, his credence is clean gone, For truth it is (as Theophilactus Writeth) that no man is less trusted,
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1177
then he, that vseth muche to sweare. And almightie God, by the wiseman saieth:
then he, that uses much to swear. And almighty God, by the Wiseman Saith:
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1178
that man whiche sweareth muche, shalbee full of synne, and the scourge of God, shall not depart from his house. that man which Sweareth much, shalbe full of sin, and the scourge of God, shall not depart from his house.
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1179
But here some menne will saie, for excusyng of their many othes in their daily talke,
But Here Some men will say, for excusing of their many Oaths in their daily talk,
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1180
why should I not sweare, when I sweare truely ▪ To suche men it maie be saied:
why should I not swear, when I swear truly ▪ To such men it may be said:
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1181
that though thei sweare truely, yet in swearyng often, vnaduisedly, for trifles, without necessitie, and when thei should not sweare, thei be not without faulte,
that though they swear truly, yet in swearing often, unadvisedly, for trifles, without necessity, and when they should not swear, they be not without fault,
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1182
but do take Gods moste holy name in vain.
but do take God's most holy name in vain.
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1183
Muche more vngodly and vnwise men, are thei, that abuse Gods moste holy name, not onely in biyng and sellyng of small thynges daily in al places,
Much more ungodly and unwise men, Are they, that abuse God's most holy name, not only in biyng and selling of small things daily in all places,
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1184
but also eatyng, drinkyng, plaiyng, cōmonyng, and reasonyng.
but also eating, drinking, playing, commoning, and reasoning.
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1185
As if none of these thynges mighte bee dooen, excepte in doyng of theim, the moste holy name of God be commonly vsed,
As if none of these things might be done, except in doing of them, the most holy name of God be commonly used,
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1186
and abused vainly, and vnreuerentely talked of, sworne by and forsworne, to the breakyng of Gods commaundement and procurement of his indignacion.
and abused vainly, and vnreuerentely talked of, sworn by and forsworn, to the breaking of God's Commandment and procurement of his Indignation.
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And aswell thei vse the name of GOD in vain, that by an othe make lawfull promises of good and honeste thynges,
And aswell they use the name of GOD in vain, that by an other make lawful promises of good and honest things,
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and performe thē not, as thei, which do promise euill and vnlawfull thynges, and do performe thesame.
and perform them not, as they, which do promise evil and unlawful things, and do perform The same.
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Of such men that regard not their godly promises confirmed by an othe, but wittyngly and wilfully breaketh theim, wee do reade in holy scripture twoo notable punishementes.
Of such men that regard not their godly promises confirmed by an other, but wittingly and wilfully breaks them, we do read in holy scripture twoo notable punishments.
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Firste, Iosue and the people of Israell made a league, and faithfull promise of perpetuall amitie and frendshippe with the Gabaonites:
First, Iosue and the people of Israel made a league, and faithful promise of perpetual amity and friendship with the Gibeonites:
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notwithstādyng, afterward in the dayes of wicked Saule, many of these Gabaonites wer murdered, contrary to thesaid faithfull promise made.
notwithstanding, afterwards in the days of wicked Saule, many of these Gibeonites were murdered, contrary to thesaid faithful promise made.
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Wherewith, almightie God was so sore displeased, that he sent an vniuersall famyne, vpon the whole countrey, whiche continued by the space of three yeres.
Wherewith, almighty God was so soar displeased, that he sent an universal famine, upon the Whole country, which continued by the Molle of three Years.
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And GOD would not withdrawe his punishement, vntill thesaied offence was reuenged, by the death of vii. sonnes, or next kinsmen, of kyng Saule.
And GOD would not withdraw his punishment, until the said offence was revenged, by the death of vii. Sons, or next kinsmen, of King Saule
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Also, whereas Sedechias, kyng of Ierusalem, had promised fidelitie, to the kyng of Chaldea: afterwarde, when Sedechias, contrary to his othe and allegeaunce, did rebell against kyng Nabugodonosor: Also, whereas Sedechias, King of Ierusalem, had promised Fidis, to the King of Chaldea: afterward, when Sedechias, contrary to his other and allegiance, did rebel against King Nebuchadnezzar:
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this Heathen Kyng, by Gods permission, inuadyng the land of Iewry, and besiegyng the citee of Ierusalem, compelled thesaied kyng Sedechias to flee,
this Heathen King, by God's permission, invading the land of Iewry, and besieging the City of Ierusalem, compelled the said King Sedechias to flee
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and in fleyng, toke hym prisoner, slewe his sonnes before his face, and putte out bothe his iyes,
and in fling, took him prisoner, slew his Sons before his face, and put out both his eyes,
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and bindyng hym with cheines, led hym prisoner miserably into Babilon.
and binding him with chains, led him prisoner miserably into Babylon.
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Thus doth GOD shewe plainly, how muche he abhorreth breakers of honeste promises, confirmed by an othe made in his name.
Thus does GOD show plainly, how much he abhorreth breakers of honest promises, confirmed by an other made in his name.
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And of thē that make wicked promises by an othe, and wil perfourme the same:
And of them that make wicked promises by an other, and will perform the same:
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wee haue example in the scripture, chiefly of Herode, of the wicked Iewes, and of Iephthah.
we have Exampl in the scripture, chiefly of Herod, of the wicked Iewes, and of Jephthah.
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Herode promised by an othe vnto the dam•sel, whiche daunsed before hym, to geue vnto her, whatsoeuer she should aske,
Herod promised by an other unto the dam•sel, which danced before him, to give unto her, whatsoever she should ask,
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when she was instucted before, of her wicked mother, to aske the hedde of sainct Ihō Baptist.
when she was instucted before, of her wicked mother, to ask the head of saint Ihō Baptist.
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Herod, as he toke a wicked oth, so he more wickedly performed thesame, and cruelly slewe the mooste holy Prophete.
Herod, as he took a wicked oath, so he more wickedly performed The same, and cruelly slew the most holy Prophet.
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Likewise did the malicious Iewes make an othe, cursyng themselfes, if thei did either eate or drinke, vntill thei had slain. s. Paule.
Likewise did the malicious Iewes make an other, cursing themselves, if they did either eat or drink, until they had slave. s. Paul.
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And Iephthah, when God had geuen to him victory, of the children of Ammon, promised of a foolishe deuocion vnto GOD, to offre for a sacrifice vnto hym, that persone, whiche of his awne house should firste meete with hym, after his returne home. And Jephthah, when God had given to him victory, of the children of Ammon, promised of a foolish devotion unto GOD, to offer for a sacrifice unto him, that person, which of his awn house should First meet with him, After his return home.
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By force of whiche fonde and vnaduised othe, he did sle his awne and onely doughter, whiche came out of his house, with mirthe & ioy, to welcome hym home.
By force of which fond and unadvised other, he did sle his awn and only daughter, which Come out of his house, with mirth & joy, to welcome him home.
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Thus the promise, whiche he made moste foolishly to God, against Gods eternall will, and the lawe of nature, moste cruelly he performed,
Thus the promise, which he made most foolishly to God, against God's Eternal will, and the law of nature, most cruelly he performed,
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so committyng against God, double offence.
so committing against God, double offence.
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Therefore, whosoeuer maketh any promise, bindyng hymself thereunto by an othe, let him forese, that the thyng whiche he promiseth, bee good, honest,
Therefore, whosoever makes any promise, binding himself thereunto by an other, let him foresee, that the thing which he promises, be good, honest,
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and not against the commaundement of GOD, and that it be in his awne power, to performe it iustely.
and not against the Commandment of GOD, and that it be in his awn power, to perform it justly.
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And suche good promises muste all men kepe, euermore assuredly.
And such good promises must all men keep, evermore assuredly.
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But if a man at any tyme shall, either of ignoraunce, or of malice, promise and sweare, to do any thing, whiche is either against the lawe of almightie God,
But if a man At any time shall, either of ignorance, or of malice, promise and swear, to do any thing, which is either against the law of almighty God,
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or not in his power to performe: let hym take it, for an vnlawfull and vngodly othe.
or not in his power to perform: let him take it, for an unlawful and ungodly other.
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Now some thyng to speake of periurie, to the intent into the house of the false man,
Now Some thing to speak of perjury, to the intent into the house of the false man,
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and into the house of the periured man, and it shal remain in the middest of his house,
and into the house of the perjured man, and it shall remain in the midst of his house,
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and consume hym, the timber, and stones of his house.
and consume him, the timber, and stones of his house.
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Thus you se, how much God doth hate periury, and what punishement God hath prepared for false swearers, and periured persones.
Thus you see, how much God does hate perjury, and what punishment God hath prepared for false swearers, and perjured Persons.
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Thus you haue heard, how, and in what causes, it is lawfull for a Christian man to sweare:
Thus you have herd, how, and in what Causes, it is lawful for a Christian man to swear:
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ye haue heard, what properties, and condicions, a lawfull othe muste haue, and also how suche lawfull othes are bothe Godly, and necessarie to bee obserued:
you have herd, what properties, and conditions, a lawful other must have, and also how such lawful Oaths Are both Godly, and necessary to be observed:
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ye haue heard, that it is not lawfull to sweare vainly, (that is) other waies,
you have herd, that it is not lawful to swear vainly, (that is) other ways,
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then in suche causes, and after suche sort, as is declared:
then in such Causes, and After such sort, as is declared:
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and finally, ye haue heard how dāpnable a thyng it is, either to forsweare our selfes,
and finally, you have herd how damnable a thing it is, either to forswear our selves,
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or to kepe an vnlawfull & an vnaduised oth.
or to keep an unlawful & an unadvised oath.
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Wherefore, lette vs earnestly call for grace, that all vain swearyng and periurie set apart, we maie onely vse suche othes,
Wherefore, let us earnestly call for grace, that all vain swearing and perjury Set apart, we may only use such Oaths,
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as bee lawfull and godly, and that we may truly, without al fraude, obserue thesame, accordyng to Gods will and pleasure.
as be lawful and godly, and that we may truly, without all fraud, observe The same, according to God's will and pleasure.
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To whō with the sōne and holy Ghoste, bee all honor and glory. AMEN.
To whom with the son and holy Ghost, be all honour and glory. AMEN.
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¶ A Sermon, how daungerous a thynge it is, to declyne from God. OF our goyng from God, the Wyseman sayeth, that pryde was the first beginning:
¶ A Sermon, how dangerous a thing it is, to decline from God. OF our going from God, the Wiseman Saith, that pride was the First beginning:
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for by it mās harte was turned frō god hys maker.
for by it men heart was turned from god his maker.
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For pryde (saieth he) is the foūtain of all synne, he yt hath it, shalbe ful of cursynges,
For pride (Saith he) is the fountain of all sin, he that hath it, shall full of cursings,
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& at the ende, it shall ouerthrow hym.
& At the end, it shall overthrow him.
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And, as by Pride & sinne, we go frō God, so shall God & al goodnes with hym, go from vs. And the prophet Ozee doeth plainlye affirme:
And, as by Pride & sin, we go from God, so shall God & all Goodness with him, go from us And the Prophet Hosea doth plainly affirm:
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that they which go awaye still frō God, by vicious liuyng, & yet would go about to pacifye him otherwise, by sacrifice, that they which go away still from God, by vicious living, & yet would go about to pacify him otherwise, by sacrifice,
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& enterteigne him thereby, they laboure in vayn. For, notwithstandyng al their sacrifice, yet he goeth styll away from them.
& entertain him thereby, they labour in vain. For, notwithstanding all their sacrifice, yet he Goes still away from them.
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For so much (saieth ye Prophete) as they do no applye their myndes, to returne to god,
For so much (Saith the Prophet) as they do not apply their minds, to return to god,
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although thei go about with whole flockes and herdes, to seke the Lord: yet they shall not fynde hym, for he is gone away from thē.
although they go about with Whole flocks and herds, to seek the Lord: yet they shall not find him, for he is gone away from them.
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But as touchyng our turnyng to god, or from god: you shall vnderstande, that it maye be doen diuerse wayes.
But as touching our turning to god, or from god: you shall understand, that it may be done diverse ways.
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Some tymes directly by Idolatrye, as Israel and Iuda then dyd:
some times directly by Idolatry, as Israel and Iuda then did:
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some tymes men go from God, by lacke of fayth, & mistrustyng of God, wherof Esaie speaketh in this wyse:
Some times men go from God, by lack of faith, & mistrusting of God, whereof Isaiah speaks in this wise:
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Wo to them that go doune into Egypt, to seke for healp, trustyng in horses, and hauyng confidence in the numbre of chariottes, and puissaunce of horsemē.
Woe to them that go down into Egypt, to seek for help, trusting in Horses, and having confidence in the numbered of chariots, and puissance of horsemen.
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They haue no cōfidence in the holy God of Israell, nor seeke for the Lorde:
They have no confidence in the holy God of Israel, nor seek for the Lord:
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But what foloweth? The Lorde shall let his hande fall vpon them, and doune shall come, bothe the healper, and he that is holpen. They shalbe destroyed altogether.
But what Followeth? The Lord shall let his hand fallen upon them, and down shall come, both the helper, and he that is helped. They shall destroyed altogether.
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Some tyme men go frō God, by the neglectyng of hys commaundementes, concerning their neighbours, whiche cōmaundeth them to expresse hartye loue towardes euery man, as Zachary sayde vnto the people in gods behalfe:
some time men go from God, by the neglecting of his Commandments, Concerning their neighbours, which commandeth them to express hearty love towards every man, as Zachary said unto the people in God's behalf:
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Geue true iudgement, shewe mercye and compassion euery one to hys brother: Ymagen to deceipt towardes widowes, or children fatherles & motherles, towardes straunger or the poore:
Give true judgement, show mercy and compassion every one to his brother: Image to deceit towards Widows, or children fatherless & motherless, towards stranger or the poor:
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let no mā forge euill in hys harte, against his brother.
let no man forge evil in his heart, against his brother.
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But these thinges they passed not of, thei turned their backes, and went their waie, thei stopped their eares, that they might not heare, they hardened their hartes,
But these things they passed not of, they turned their backs, and went their Way, they stopped their ears, that they might not hear, they hardened their hearts,
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as an Adamant stone, yt they might not lysten, to the lawe and the woordes, that the Lorde had sent through his holy spirite, by hys auncient Prophetes.
as an Adamant stone, that they might not listen, to the law and the words, that the Lord had sent through his holy Spirit, by his ancient prophets.
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Wherfore the Lorde shewed his great indignacion vpon them: It came to passe (sayeth the Prophet) euen as I tolde them:
Wherefore the Lord showed his great Indignation upon them: It Come to pass (Saith the Prophet) even as I told them:
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as they woulde not heare, so when they cryed, they were not heard, but wer dispersed into all kingdomes, which they neuer knewe: as they would not hear, so when they cried, they were not herd, but were dispersed into all kingdoms, which they never knew:
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& their lande was made desolate.
& their land was made desolate.
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And to be short, all they, that may not abyde ye word of God, but folowyng the perswasiōs,
And to be short, all they, that may not abide you word of God, but following the persuasions,
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and stubbernes of their awne hattes, go backewarde, & not forward (as it is sayd in Ieremy) they go & turne away frō God.
and Stubbornness of their awn hats, go backward, & not forward (as it is said in Ieremy) they go & turn away from God.
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In so muche that Origene saieth: In so much that Origen Saith:
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He that with mynde, with study, with dedes, with thought & care, applieth himself to Gods worde,
He that with mind, with study, with Deeds, with Thought & care, Applieth himself to God's word,
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and thinketh vpon his lawes, day & night, geueth himself wholy to God, and in hys preceptes and cōmaundementes is exercised:
and Thinketh upon his laws, day & night, Giveth himself wholly to God, and in his Precepts and Commandments is exercised:
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this is he, that is turned to God. And on the other part (he saith):
this is he, that is turned to God. And on the other part (he Says):
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Whosoeuer is occupied with fables & tales, when ye word of god is rehersed: he is turned frō God.
Whosoever is occupied with fables & tales, when you word of god is rehearsed: he is turned from God.
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Whosoeuer in time of readīg Gods worde, is careful in his mynd, of worldly busines, of money, or of lucre: he is turned from God.
Whosoever in time of reading God's word, is careful in his mind, of worldly business, of money, or of lucre: he is turned from God.
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Whosoeuer is entāgled with ye cares of possessiōs, filled with coueteousnes of ryches: whosoeuer studieth, for the glory & honor of this worlde, he is turned from God.
Whosoever is entangled with you Cares of possessions, filled with covetousness of riches: whosoever studieth, for the glory & honour of this world, he is turned from God.
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So that after hys mynd, whosoeuer hath not a speciall mynde to that thynge that is cōmaunded, or taught of God:
So that After his mind, whosoever hath not a special mind to that thing that is commanded, or taught of God:
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he that doth not listen vnto it, embrace & print it in hys hart, to the intent, that he may duely fashion hys lyfe thereafter, he is plainly turned from god,
he that does not listen unto it, embrace & print it in his heart, to the intent, that he may duly fashion his life thereafter, he is plainly turned from god,
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although he do other thīges of hys awne deuocion and mynde, which to him seme better, & more to gods honor.
although he do other things of his awn devotion and mind, which to him seem better, & more to God's honour.
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Whiche thyng to be true, we be taught and admonyshed in ye holye scripture, by ye example of Kyng Saul, who beyng cōmaunded of god by Samuel, that he should kyll all the Amalechites,
Which thing to be true, we be taught and admonished in you holy scripture, by the Exampl of King Saul, who being commanded of god by Samuel, that he should kill all the Amalekites,
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and destroye them clerely with their goodes, & cattals:
and destroy them clearly with their goods, & cattals:
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Yet, he beynge moued, partely with pitie, and partely (as be thought) with deuocion vnto god, saued Agag their Kyng,
Yet, he being moved, partly with pity, and partly (as be Thought) with devotion unto god, saved Agag their King,
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& all the cheif of their cattail, therwith to make sacrifice vnto god. Wherwithal god beynge displeased highly, sayd vnto the prophete Samuel:
& all the chief of their cattail, therewith to make sacrifice unto god. Wherewithal god being displeased highly, said unto the Prophet Samuel:
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I repente, that euer I made Saul a kyng, for he hath forsaken me, and not folowed my wordes:
I Repent, that ever I made Saul a King, for he hath forsaken me, and not followed my words:
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and so he cōmaunded Samuel to shewe hym.
and so he commanded Samuel to show him.
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And when Samuel asked, wherfore (contrary to Gods woorde) he had saued the cattail:
And when Samuel asked, Wherefore (contrary to God's word) he had saved the cattail:
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he excused the matter, partely by feare, saiynge he durst do none other, for that the people would haue it so:
he excused the matter, partly by Fear, saying he durst do none other, for that the people would have it so:
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partely, for that they were goodly beastes, he thought God would be content, seynge it was done of a good intent and deuocion, to honor God, with the sacrifice of them.
partly, for that they were goodly beasts, he Thought God would be content, sing it was done of a good intent and devotion, to honour God, with the sacrifice of them.
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But Samuel, reprouyng all suche intentes and deuocions (seme they neuer so muche to Gods honor,
But Samuel, reproving all such intentes and devotions (seem they never so much to God's honour,
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if they stande not with his woorde, whereby we maye be assured of hys pleasure) sayde in this wyse:
if they stand not with his word, whereby we may be assured of his pleasure) said in this wise:
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Would God haue sacrifices and offeringes? or rather that hys word should be obeyed? To obey him, is better then offerynges,
Would God have Sacrifices and offerings? or rather that his word should be obeyed? To obey him, is better then offerings,
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& to listen to hym, is better then to offre the fatte of Rammes:
& to listen to him, is better then to offer the fat of Rams:
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Yea, to repine agaynst hys voice, is as euil as the sinne of diuinacion, and not to agre to it, is like abhominable ydolatry.
Yea, to repine against his voice, is as evil as the sin of divination, and not to agree to it, is like abominable idolatry.
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And now, forasmuche as thou hast cast awaye the worde of the Lorde, he hath cast awaye the, that thou shouldest not be Kynge.
And now, forasmuch as thou hast cast away the word of the Lord, he hath cast away the, that thou Shouldst not be King.
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By all these examples of holy scripture, we maye knowe, that as we forsake God:
By all these Examples of holy scripture, we may know, that as we forsake God:
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so shall he euer forsake vs. And what miserable state doth cōsequently and necessariely folow therupon, a man maye easely consider, by the terrible threatenynges of God.
so shall he ever forsake us And what miserable state does consequently and necessarily follow thereupon, a man may Easily Consider, by the terrible threatenings of God.
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And although, he considre not al the sayde miserie, to the vttermost, beyng so great, that it passeth any mans capacitie, in this lyfe sufficiētly to cōsydre thesame:
And although, he Consider not all the said misery, to the uttermost, being so great, that it passes any men capacity, in this life sufficiently to Consider The same:
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yet he shal soone perceyue somuch therof, that if his hart be not more then stony,
yet he shall soon perceive So much thereof, that if his heart be not more then stony,
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or harder then the Adamant, he shall feare, tremble and quake, to call thesame to hys remembraunce.
or harder then the Adamant, he shall Fear, tremble and quake, to call The same to his remembrance.
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Fyrste the displeasure of God towardes vs, is commonly expressed in the scripture, by these twoo thinges:
First the displeasure of God towards us, is commonly expressed in the scripture, by these twoo things:
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by shewynge hys fearefull countenaunce vpon vs, and by turnyng his face, or hiding it from vs. By shewyng his dreadful countenaunce, is signifyed his great wrath,
by show his fearful countenance upon us, and by turning his face, or hiding it from us By show his dreadful countenance, is signified his great wrath,
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but by turnynge hys face or hidinge therof, is many tymes more signified, that is to saye:
but by turning his face or hiding thereof, is many times more signified, that is to say:
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that he clerely forsaketh vs, & geueth vs ouer. The whiche significacions be taken of ye properties of mens maners:
that he clearly Forsaketh us, & Giveth us over. The which significations be taken of you properties of men's manners:
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For men towardes them, whome they fauour, commōly beare, a good, a chearefull, and a louing countenaūce:
For men towards them, whom they favour, commonly bear, a good, a cheerful, and a loving countenance:
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so that by the face or countenaūce of a man, it doth commonly appere, what wyl or minde he beareth towardes other.
so that by the face or countenance of a man, it does commonly appear, what will or mind he bears towards other.
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So, when God doeth shew hys dreadfull countenaunce towardes vs;
So, when God doth show his dreadful countenance towards us;
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that is to say, doeth send dreadful plagues, of sword, famyne, or pestilence vpon vs, it appereth;
that is to say, doth send dreadful plagues, of sword, famine, or pestilence upon us, it appeareth;
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that he is greatly wroth with vs. But when he withdraweth from vs hys woorde, the righte doctryne of Christe, hys gracious assistence and ayde, (which is euer ioyned to hys worde) and leaueth vs to our awne wit, our awne wyll and strength:
that he is greatly wroth with us But when he withdraweth from us his word, the right Doctrine of Christ, his gracious assistance and aid, (which is ever joined to his word) and Leaveth us to our awn wit, our awn will and strength:
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he declareth then, that he beginneth to forsake vs. For where as God hath shewed to all them, that truely beleue his Gospel, his face of mercy in Iesus christ, whiche doeth so lighten theyr hartes, that they (if they beholde it,
he Declareth then, that he begins to forsake us For where as God hath showed to all them, that truly believe his Gospel, his face of mercy in Iesus Christ, which doth so lighten their hearts, that they (if they behold it,
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as they ought to do) be transformed to hys Image, bee made partakers of the heauenly light,
as they ought to do) be transformed to his Image, be made partakers of the heavenly Light,
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and of hys holy spirite, and bee fashioned to him, in all goodnes, requisite to the childrē of God:
and of his holy Spirit, and be fashioned to him, in all Goodness, requisite to the children of God:
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so, if they after do neglecte thesame, if they bee vnthankefull vnto hym, if they ordre not their lyfes, accordynge to hys example and doctryne,
so, if they After do neglect's The same, if they be unthankful unto him, if they ordre not their life's, according to his Exampl and Doctrine,
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and to the settyng furth of hys glory, he wyll take awaye from them hys kyngdō, his holy word, wherby he should reigne in thē,
and to the setting forth of his glory, he will take away from them his Kingdom, his holy word, whereby he should Reign in them,
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because they bryng not furth the fruit therof, that he loketh for.
Because they bring not forth the fruit thereof, that he looketh for.
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Neuertheles, he is so mercifull, & of so long sufferaūce, that he doth not shewe vpon vs, that great wrathe sodainly.
Nevertheless, he is so merciful, & of so long sufferance, that he does not show upon us, that great wrath suddenly.
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But when we beginne to shrinke from his worde, not beleuing it, or not expressing it in oure liuinges:
But when we begin to shrink from his word, not believing it, or not expressing it in our livings:
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firste he doeth send hys messengers, ye true preachers of his worde, to admonish vs of our dutie, that as he for hys part for ye great loue he bare vnto vs, deliuered his awn sonne to suffre death, that we, by hys death, myghte be deliuered frō death,
First he doth send his messengers, you true Preachers of his word, to admonish us of our duty, that as he for his part for you great love he bore unto us, Delivered his awn son to suffer death, that we, by his death, might be Delivered from death,
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& be restored to the lyfe eternall, euermore to dwel with hym, & to be partakers,
& be restored to the life Eternal, evermore to dwell with him, & to be partakers,
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and inheritors with hym, of hys euerlastyng glory, and kingdome of heauen:
and inheritors with him, of his everlasting glory, and Kingdom of heaven:
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so agayn, that we for our partes, shoulde walke in a godly lyfe, as becōmeth hys chyldrē to do.
so again, that we for our parts, should walk in a godly life, as becomes his children to do.
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And if thys wyl not serue, but stil we remayne disobedient to hys worde and wyll, not knowyng him, not louing him, not fearing him, not puttyng our whole trust & confidēce in him:
And if this will not serve, but still we remain disobedient to his word and will, not knowing him, not loving him, not fearing him, not putting our Whole trust & confidence in him:
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and on the otherside, to our neighbors behauing vs vncharitably, by disdayne, enuye, malice, or by cōmittyng murther, robbery, adultry, gluttony, deceipt, liyng, swearyng,
and on the otherside, to our neighbours behaving us uncharitably, by disdain, envy, malice, or by committing murder, robbery, adultery, gluttony, deceit, lying, swearing,
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or other like detestable workes, & vngodly behauioure:
or other like detestable works, & ungodly behaviour:
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then he threateneth vs by terryble cōminacions, swearynge in great angree, that whosoeuer doeth these workes, shall neuer entre into his reste, whiche is the kyngdome of heauen.
then he threateneth us by terrible comminations, swearing in great angree, that whosoever doth these works, shall never enter into his rest, which is the Kingdom of heaven.
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Now, if this gentle monicion and comminacion together, do not serue, then god will shewe his terrible countenaūce vpō vs, he will powre intollerable plagues vpon our hedes,
Now, if this gentle monition and commination together, do not serve, then god will show his terrible countenance upon us, he will pour intolerable plagues upon our hedes,
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& after, he wyll take away frō vs, all hys ayde & assistence, wherwith before he did defend vs, from all such maner of calamitie.
& After, he will take away from us, all his aid & assistance, wherewith before he did defend us, from all such manner of calamity.
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As the Euāgelical prophet Esaye, agreyng with Christes parable, doth teache vs, saiyng: That God had made a goodly vineyarde, for hys beloued children:
As the Euāgelical Prophet Isaiah, agreeing with Christ's parable, does teach us, saying: That God had made a goodly vineyard, for his Beloved children:
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he hedged it, he walled it rounde about, he plāted it with chosen vynes, & made a Turret in the myddes therof,
he hedged it, he walled it round about, he planted it with chosen vines, & made a Turret in the mids thereof,
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& therein also a wine presse.
& therein also a wine press.
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And when he loked, that it should bryng hym furth good grapes, it brought furth wylde grapes: and after it foloweth:
And when he looked, that it should bring him forth good grapes, it brought forth wild grapes: and After it Followeth:
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Now shall I shew you, (saieth God) what I will do with my vyneyarde.
Now shall I show you, (Saith God) what I will do with my vineyard.
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I wil pluck doune the hedges, that it may perysh: I will breake downe the walles, that it may be trodē vnder fote:
I will pluck down the hedges, that it may perish: I will break down the walls, that it may be trodden under foot:
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I wil let it lie wast, it shall not be cutte, it shall not be didged,
I will let it lie waste, it shall not be Cut, it shall not be didged,
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but briers and thornes shall ouergrowe it, & I shall cōmaunde the cloudes, that they shall no more rayne vpon it.
but briers and thorns shall overgrow it, & I shall command the Clouds, that they shall no more rain upon it.
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By these threatenynges we ar monyshed, yt if we, whiche are the chosen vyneyarde of God, bryng not furth good grapes, yt is to say, good workes, yt may be delectable,
By these threatenings we Are monished, that if we, which Are the chosen vineyard of God, bring not forth good grapes, that is to say, good works, that may be delectable,
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& pleasaūt in hys sight, whē he loketh for thē, when he sendeth his messengers, to cal vpon vs for thē,
& pleasant in his sighed, when he looketh for them, when he sends his messengers, to call upon us for them,
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but rather bring furth wyld grapes, yt is to say, sower workes, vnswete, vnsauery & vnfruictfull:
but rather bring forth wild grapes, that is to say, sour works, unsweet, unsavoury & unfruitful:
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thē wil he plucke away all defence, & suffre greuous plagues of famyne, & battaile, dearth & death, to light vpō vs. Finally,
them will he pluck away all defence, & suffer grievous plagues of famine, & battle, dearth & death, to Light upon us Finally,
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if these do not yet serue, he wil let vs lie wast, he wil geue vs ouer, he wyl turne away frō vs, he will dygge & delue no more aboute vs, he wil let vs alone,
if these do not yet serve, he will let us lie wast, he will give us over, he will turn away from us, he will dig & delve no more about us, he will let us alone,
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& suffre vs to brynge furthe, euen such fruite as we wyl, to bryng furth, brābles, bryers,
& suffer us to bring forth, even such fruit as we will, to bring forth, brambles, briers,
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and thornes, all naughtynes, all vice, & that so abundantlye, that they shal cleane ouergrow vs, suffocate, strangle,
and thorns, all naughtynes, all vice, & that so abundantly, that they shall clean overgrow us, suffocated, strangle,
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& vtterly destroye vs. But they, that in thys worlde, lyue not after god (but after theyr awne carnal libertie) perceyue not thys greate wrath of god towardes them, that he wyll not dygge,
& utterly destroy us But they, that in this world, live not After god (but After their awn carnal liberty) perceive not this great wrath of god towards them, that he will not dig,
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nor delue any more about them, that he doeth let them alone euen to them selfes.
nor delve any more about them, that he doth let them alone even to them selves.
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But they take thys for a great benefite of god, to haue all theyr awne libertye:
But they take this for a great benefit of god, to have all their awn liberty:
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& so they liue, as carnall libertye were the true libertye of the Gospel. But god forbidde (good people) that euer we should desyre such libertie.
& so they live, as carnal liberty were the true liberty of the Gospel. But god forbid (good people) that ever we should desire such liberty.
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For although, god suffre sometymes ye wicked, to haue their pleasure in thys world: yet the end of vngodly liuyng, is at length eternall destruction.
For although, god suffer sometimes you wicked, to have their pleasure in this world: yet the end of ungodly living, is At length Eternal destruction.
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The murmuryng Israelites, had that they longed for: they had quayles enough, yea, til they were wery of thē. The murmuring Israelites, had that they longed for: they had quails enough, yea, till they were weary of them.
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But what was ye end therof: their swete meate had soure sauce: euē whiles the meat was in theyr mouthes, ye plague of God lighted vpō thē, & sodainely they died.
But what was the end thereof: their sweet meat had sour sauce: even while the meat was in their mouths, you plague of God lighted upon them, & suddenly they died.
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So, if we liue vngodly, & God suffreth vs to folowe our awne wylles, to haue our awne delightes & pleasures,
So, if we live ungodly, & God suffers us to follow our awn wills, to have our awn delights & pleasures,
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& correcteth vs not wt some plague, it is no doubt, but he is almost vtterly displeased wt vs. And although it be long or he strike,
& Correcteth us not with Some plague, it is no doubt, but he is almost utterly displeased with us And although it be long or he strike,
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yet many tymes, whē he striketh such persons, he striketh thē at once, for euer.
yet many times, when he striketh such Persons, he striketh them At once, for ever.
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So, yt when he doth not stryke vs, when he ceaseth to afflict vs, to punysh or beate vs,
So, that when he does not strike us, when he ceases to afflict us, to Punish or beat us,
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& suffreth vs to rūne hedlinges into al vngodlines, & pleasures of thys world, yt we delight in wtout punyshmēt & aduersitie, it is a dreadfull tokē loueth vs no lēger, that he careth no lenger for vs,
& suffers us to run hedlinges into all ungodliness, & pleasures of this world, that we delight in without punishment & adversity, it is a dreadful token loves us no longer, that he Careth no longer for us,
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but hath geuen vs ouer, to our awne selfes.
but hath given us over, to our awn selves.
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As long as a man doeth proyne his vines, doeth digge at the rootes, and doeh laye freashe yearth to theim, he hath a mynde to theim, he perceiueth some tokē of fruitfulnes that may be recouered in them:
As long as a man doth proyne his vines, doth dig At the roots, and doeh say freashe earth to them, he hath a mind to them, he perceives Some token of fruitfulness that may be recovered in them:
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but when he wil bestowe no more suche cost and labor aboute them, then it is a signe that he thinketh, they will neuer bee good.
but when he will bestow no more such cost and labour about them, then it is a Signen that he Thinketh, they will never be good.
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And the father, as lōg as he loueth his chyld, he loketh angrely, he correcteth hym when he doeth amisse:
And the father, as long as he loves his child, he looketh angrely, he Correcteth him when he doth amiss:
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but when that serueth not, and vpon that he ceaseth frō correction of hym and suffereth hym to do what he liste himself, it is a signe, that he intendeth to disinherite hym,
but when that serveth not, and upon that he ceases from correction of him and suffers him to do what he list himself, it is a Signen, that he intends to disinherit him,
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& to cast him away for euer.
& to cast him away for ever.
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So surely, nothyng should perce our hart so sore, & put vs in suche horrible feare,
So surely, nothing should pierce our heart so soar, & put us in such horrible Fear,
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as when we knowe in our conscience, that wee haue greuously offended God, and do so continue,
as when we know in our conscience, that we have grievously offended God, and do so continue,
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& that yet he striketh not, but quietely suffereth vs in the naughtines that we haue delight in.
& that yet he striketh not, but quietly suffers us in the naughtiness that we have delight in.
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Then specially it is tyme to crye, and to crye agayne, as Dauid did:
Then specially it is time to cry, and to cry again, as David did:
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Caste me not awaie from thy face, and take not away thy holy spirit frō me.
Cast me not away from thy face, and take not away thy holy Spirit from me.
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Lorde turne not away thy face from me, cast not thy seruaunt away in displeasure. Lord turn not away thy face from me, cast not thy servant away in displeasure.
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Hide not thy face from me, least I be lyke vnto them, that go doune to hel.
Hide not thy face from me, lest I be like unto them, that go down to hell.
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The whiche lamētable praiers of him, as they do certify vs, what horrible daūger thei be in, frō whom God turneth his face, (for that time, The which lamentable Prayers of him, as they do certify us, what horrible danger they be in, from whom God turns his face, (for that time,
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& as lōg as he so doth) so should thei moue vs, to crye vpon God, with all our harte, that we maie not be brought into that state, whiche doubtles, is so sorowful,
& as long as he so does) so should they move us, to cry upon God, with all our heart, that we may not be brought into that state, which doubtless, is so sorrowful,
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so miserable, & so dreadfull as no toungue can sufficiently expresse or any hart can thynke.
so miserable, & so dreadful as no tongue can sufficiently express or any heart can think.
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For what deadly greif may a mā suppose it is, to be vnder the wrath of God, to be forsakē of hym, to haue his holy spirit, the aucthor of all goodnesse, to be taken from hym, to be brought to so vile a condicion, that he shalbe left mete for no better purpose,
For what deadly grief may a man suppose it is, to be under the wrath of God, to be forsaken of him, to have his holy Spirit, the author of all Goodness, to be taken from him, to be brought to so vile a condition, that he shall left meet for no better purpose,
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then to be for euer, condempned to hel.
then to be for ever, condemned to hell.
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For not onely such places of Dauid do shewe, that vpon ye turnyng of Gods face frō any persons, thei shalbe left bare from al goodnesse,
For not only such places of David do show, that upon you turning of God's face from any Persons, they shall left bore from all Goodness,
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& far from hope of remedy:
& Far from hope of remedy:
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but also the place, recited last before of Esaie, doeth meane thesame, which sheweth, that God at length doth so forsake his vnfruitful vineyard, that he wil not only suffre it, to bryng furth wedes, breirs,
but also the place, recited last before of Isaiah, doth mean The same, which shows, that God At length does so forsake his unfruitful vineyard, that he will not only suffer it, to bring forth wedes, breirs,
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and thornes, but also, further to punish the vnfruitfulnesse of it, he saith:
and thorns, but also, further to Punish the unfruitfulness of it, he Says:
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he wil not cut it, he wil not delue it, and he will cōmaunde the cloudes, that they shal not rain vpon it, wherby is signified, the teachyng of his holy worde:
he will not Cut it, he will not delve it, and he will command the Clouds, that they shall not rain upon it, whereby is signified, the teaching of his holy word:
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whiche sainct Paule, after a like maner, expresseth by plantyng and wateryng, meanyng, that he will take that awaye from theim.
which saint Paul, After a like manner, Expresses by planting and watering, meaning, that he will take that away from them.
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So that thei shalbe no lenger of his kyngdō, they shalbe no lenger gouerned by his holy spirite:
So that they shall no longer of his Kingdom, they shall no longer governed by his holy Spirit:
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thei shalbe frustrated of the grace & benefites, that thei had, and euer might haue enioyed through Christ.
they shall frustrated of the grace & benefits, that they had, and ever might have enjoyed through christ.
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Thei shalbe depriued of the heauenly light, and life, whiche they had in Christe, whiles they abode in hym.
They shall deprived of the heavenly Light, and life, which they had in Christ, while they Abided in him.
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They shalbe, (as thei wer once) as mē without God in this worlde, or rather in worse takyng.
They shall, (as they were once) as men without God in this world, or rather in Worse taking.
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And to be short, they shalbe geuen into the power of the deuil, which beareth the rule in al them, that be cast awaie from God,
And to be short, they shall given into the power of the Devil, which bears the Rule in all them, that be cast away from God,
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as he did in Saule and Iudas, and generally, in all suche, as worke after their awne willes, the children of diffidence and infidelitie.
as he did in Saule and Iudas, and generally, in all such, as work After their awn wills, the children of diffidence and infidelity.
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Let vs beware therfore (good christian people) least that we, reiecting Gods worde, (by the whiche we obteyn and retin, true faith in GOD) be not at length cast of so farre, that we become as ye children of infidelitie, whiche be of two sortes, farre diuerse,
Let us beware Therefore (good christian people) lest that we, rejecting God's word, (by the which we obtain and retin, true faith in GOD) be not At length cast of so Far, that we become as you children of infidelity, which be of two sorts, Far diverse,
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yea, almoste cleane contrary, and yet bothe bee very far, frō returnyng to God.
yea, almost clean contrary, and yet both be very Far, from returning to God.
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The one sort, onely waiyng their sinful, & detestable liuyng, with the right iudgemēt and strayghtnes of Gods ryghteousnes, be so destitute of counsail,
The one sort, only weighing their sinful, & detestable living, with the right judgement and straightness of God's righteousness, be so destitute of counsel,
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and be so comfortles, (as all they must nedes be, frō whom the spirit of counsaill and comfort is gone) that they will not be perswaded in theyr hartes,
and be so comfortless, (as all they must needs be, from whom the Spirit of counsel and Comfort is gone) that they will not be persuaded in their hearts,
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but that either God cannot, or els that he will not take them again to his fauor and mercy.
but that either God cannot, or Else that he will not take them again to his favour and mercy.
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The other, hearyng the louynge & large promises of Gods mercye, and so not conceiuyng a right faith therof, make those promises larger, then euer God did:
The other, hearing the loving & large promises of God's mercy, and so not conceiving a right faith thereof, make those promises larger, then ever God did:
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trusting, that although thei continue in their synful and detestable liuyng neuer so long, yet that God at the ende of their life, will shewe his mercie vpon theim,
trusting, that although they continue in their sinful and detestable living never so long, yet that God At the end of their life, will show his mercy upon them,
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and that then, they wil returne. And bothe these two sortes of men, be in a dampnable state:
and that then, they will return. And both these two sorts of men, be in a damnable state:
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& yet neuerthelesse, God, (who willeth not the death of ye wicked) hath shewed meanes, wherby both thesame (if thei take hede in ceasō) may escape.
& yet nevertheless, God, (who wills not the death of the wicked) hath showed means, whereby both The same (if they take heed in season) may escape.
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The first, as they do dread gods rightfull iustice in punishing sinners, (wherby they should be dismaid and should dispaire in dede,
The First, as they do dread God's rightful Justice in punishing Sinners, (whereby they should be dismayed and should despair in deed,
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as touchyng any hope that may be in themselfes) so if thei would cōstantly beleue, that Gods mercie is the remedy appoynted against such dispaire & distrust, not onely for them,
as touching any hope that may be in themselves) so if they would constantly believe, that God's mercy is the remedy appointed against such despair & distrust, not only for them,
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but generally for all that bee sory and truely repētaunt, and will therewithall sticke to Gods mercie, they maie be sure thei shal obtein mercie,
but generally for all that be sorry and truly repentant, and will therewithal stick to God's mercy, they may be sure they shall obtain mercy,
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and entre into the porte or hauen of sauegarde, into the whiche, whosoeuer doth come, be thei before tyme neuer so wicked, thei shalbe out of daūger of euerlastyng dampnacion, as God by Ezechiel saieth:
and enter into the port or Haven of safeguard, into the which, whosoever does come, be they before time never so wicked, they shall out of danger of everlasting damnation, as God by Ezechiel Saith:
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what tyme soeuer the wicked doeth returne, & take earnest and true repentaunce, I will forget all his wickednesse.
what time soever the wicked doth return, & take earnest and true Repentance, I will forget all his wickedness.
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The other, as they be redy to beleue Gods promises, so they should be as redy to beleue the threatenynges of god: The other, as they be ready to believe God's promises, so they should be as ready to believe the threatenings of god:
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aswel thei should beleue the lawe as the Gospel: aswel that there is an hell and euerlastyng fyre, as that there is an heauen, and euerlasting ioye:
aswell they should believe the law as the Gospel: aswell that there is an hell and everlasting fire, as that there is an heaven, and everlasting joy:
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aswel they should beleue dampnacion, to be threatened to the wicked and euyll doers, as saluacion to be promised to the faithfull in worde and workes:
aswell they should believe damnation, to be threatened to the wicked and evil doers, as salvation to be promised to the faithful in word and works:
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aswel they should beleue, God to bee true, in the one, as in the other.
aswell they should believe, God to be true, in the one, as in the other.
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And the synners, that cōtinue in their wycked •iuyng, ought to thynke, that the promises of Gods mercie and the Gospell, perteyn not vnto theim, beynge in that state,
And the Sinners, that continue in their wicked •iuyng, ought to think, that the promises of God's mercy and the Gospel, pertain not unto them, being in that state,
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but onely the lawe, and those scriptures, whiche conteyne the wrathe, and indignacion of God,
but only the law, and those Scriptures, which contain the wrath, and Indignation of God,
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and his threatenynges, which should certifye them, that as thei do ouer boldely presume of gods mercy,
and his threatenings, which should certify them, that as they do over boldly presume of God's mercy,
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and liue dissolutely, so doeth God still more and more withdrawe his mercie from theim,
and live dissolutely, so doth God still more and more withdraw his mercy from them,
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and he is so prouoked thereby to wrathe at lenght, that he destroyeth suche presumers many tymes sodainly.
and he is so provoked thereby to wrath At length, that he Destroyeth such presumers many times suddenly.
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For of suche, saincte Paule sayed thus:
For of such, saint Paul said thus:
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when they shall saye, it is peace, there is no daunger, then shall sodayn destruction come vpon theim.
when they shall say, it is peace, there is no danger, then shall sudden destruction come upon them.
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Let vs beware therfore, of suche naughtie boldenesse to synne:
Let us beware Therefore, of such naughty boldness to sin:
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for God, whiche hath promised his mercie to them, that bee truely repentaunte, (although it bee at the latter ende) hath not promised to the presumpteous synner, either that he shall haue long life,
for God, which hath promised his mercy to them, that be truly Repentance, (although it be At the latter end) hath not promised to the presumptuous sinner, either that he shall have long life,
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or that he shal haue true repentaunce at the laste ende.
or that he shall have true Repentance At the laste end.
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But for that purpose, hath he made euery mannes deathe vncertayne, that he should not put his hope in thend,
But for that purpose, hath he made every Man's death uncertain, that he should not put his hope in The end,
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and in the meane season (to Gods highe displeasure) lyue vngodly. Wherfore, let vs folowe the counsaill of the Wisemā:
and in the mean season (to God's high displeasure) live ungodly. Wherefore, let us follow the counsel of the Wiseman:
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let vs make no tariyng, to turne vnto the lord: let vs not put of, from daie to day, for sodainly shal his wrath come,
let us make no tarrying, to turn unto the lord: let us not put of, from day to day, for suddenly shall his wrath come,
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and in tyme of vengeaunce, he shal destroye the wycked.
and in time of vengeance, he shall destroy the wicked.
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Let vs therefore turne betymes, and when we turne, let vs praye to GOD, as Ozee teacheth, saiyng:
Let us Therefore turn betimes, and when we turn, let us pray to GOD, as Hosea Teaches, saying:
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Forgeue vs all oure synnes, receyue vs graciously.
Forgive us all our Sins, receive us graciously.
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And if we turne to him, with an humble and a very penitent harte, he wil receiue vs to his fauor and grace,
And if we turn to him, with an humble and a very penitent heart, he will receive us to his favour and grace,
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for his holy names sake, for his promise sake, for his truthe and mercies sake, promysed to all faithefull beleuers in Iesus Christ, his onely naturall sonne.
for his holy names sake, for his promise sake, for his truth and Mercies sake, promised to all faithful believers in Iesus christ, his only natural son.
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To whō the onely sauiour of the world, with the father and the holy ghost, bee all honor, glory, and power, world without end. Amen.
To whom the only Saviour of the world, with the father and the holy ghost, be all honour, glory, and power, world without end. Amen.
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¶ An exhortation agaynst the feare of Death. IT is not to be marueyled, that worldly men do feare to dye:
¶ an exhortation against the Fear of Death. IT is not to be marveled, that worldly men do Fear to die:
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For death depriueth them of all worldly honors, riches, and possessions:
For death depriveth them of all worldly honours, riches, and possessions:
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in the fruition whereof, the worldely man compteth hymself happie, so long as he maye enioye theim at hys awne pleasure:
in the fruition whereof, the worldly man counteth himself happy, so long as he may enjoy them At his awn pleasure:
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and other wyse, if he be dispossessed of thesame, without hope of recouery, then he can none other thinke of himself,
and other wise, if he be dispossessed of The same, without hope of recovery, then he can none other think of himself,
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but that he is vnhappie, because he hath loste hys worldely ioye and pleasure.
but that he is unhappy, Because he hath lost his worldly joy and pleasure.
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Alas thinketh this carnall man, shall I now depart for euer, frō all my honors, all my treasures, from my countrey, frendes, riches, possessiōs,
Alas Thinketh this carnal man, shall I now depart for ever, from all my honours, all my treasures, from my country, Friends, riches, possessions,
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and worldly pleasures, whiche are my ioy and hartes delight? Alas that euer that daie shal come,
and worldly pleasures, which Are my joy and hearts delight? Alas that ever that day shall come,
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whē all these I muste bid farewell at once, and neuer to enioye any of thē after.
when all these I must bid farewell At once, and never to enjoy any of them After.
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Wherfore, it is not without greate cause spoken of the wiseman:
Wherefore, it is not without great cause spoken of the Wiseman:
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O death, how bitter and sower is the remembraunce of thee, to a man that liueth in peace, Oh death, how bitter and sour is the remembrance of thee, to a man that lives in peace,
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and prosperitie in his substaunce, to a man liuyng at ease, leading his life after his awne mind, without trouble,
and Prosperity in his substance, to a man living At ease, leading his life After his awn mind, without trouble,
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& is therwithal well pampered and fed? There be other men, whom this world doth not so greatly laugh vpon,
& is therewithal well pampered and fed? There be other men, whom this world does not so greatly laugh upon,
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but rather vexe and oppresse with pouertye, sickenesse, or some other aduersitie:
but rather vex and oppress with poverty, sickness, or Some other adversity:
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Yet thei do fear death, partly because the fleashe abhorreth naturally his awne sorowful dissolucion, whiche death doth threaten vnto theim,
Yet they do Fear death, partly Because the Flesh abhorreth naturally his awn sorrowful dissolution, which death does threaten unto them,
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and partely, by reason of sickenesses, and paynfull diseases, whiche be moste strong pangues and agonies in the fleshe,
and partly, by reason of Sicknesses, and painful diseases, which be most strong pangs and agonies in the Flesh,
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and vse commōly to come to sicke men, before death, or at the leaste, accompany death, whensoeuer it commeth.
and use commonly to come to sick men, before death, or At the jest, accompany death, whensoever it comes.
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1419
Although these twoo causes s•me great & weightie to a worldly man, wherupō he is moued to feare death,
Although these twoo Causes s•me great & weighty to a worldly man, whereupon he is moved to Fear death,
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1420
yet there is another cause much greater then any of these afore rehersed, for whiche in dede, he hath iuste cause to feare death:
yet there is Another cause much greater then any of these afore rehearsed, for which in deed, he hath just cause to Fear death:
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1421
and that is, the state and cōdicion, wherunto at the last ende, death bryngeth all them that haue their hartes fixed vpō this world, without repentaunce and amendemēt.
and that is, the state and condition, whereunto At the last end, death bringeth all them that have their hearts fixed upon this world, without Repentance and amendment.
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1422
This state & condicion, is called the second death, whiche, vnto all suche, shall insue after this bodily deathe.
This state & condition, is called the second death, which, unto all such, shall ensue After this bodily death.
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1423
And this is that death, whiche in deede ought to be dread & feared: for it is an euerlasting losse without remedy, of the grace & fauor of God,
And this is that death, which in deed ought to be dread & feared: for it is an everlasting loss without remedy, of the grace & favour of God,
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1424
and of euerlastyng ioy, pleasure, and felicitie.
and of everlasting joy, pleasure, and felicity.
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1425
And it is not onely the losse for euer of all these eternall pleasures, but also it is the condempnacion, both of body & soule, (without either appellaciō,
And it is not only the loss for ever of all these Eternal pleasures, but also it is the condemnation, both of body & soul, (without either appellation,
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1426
or hope of redempcion) vnto euerlastynge paynes in hell.
or hope of redemption) unto everlasting pains in hell.
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1427
Unto this state death sent the vnmercyfull and vngodly richeman, (that Luke speaketh of, in his Gospell) who liuyng in all wealthe and pleasure in this worlde,
Unto this state death sent the unmerciful and ungodly richeman, (that Lycia speaks of, in his Gospel) who living in all wealth and pleasure in this world,
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1428
and cherishyng himself daily with daintie fare, and gorgeous apparel, despiced poore Lazarus, that lay pitifully at his gate, miserably plagued,
and cherishing himself daily with dainty fare, and gorgeous apparel, despised poor Lazarus, that lay pitifully At his gate, miserably plagued,
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1429
and full of sores, and also greuously pined with hunger.
and full of sores, and also grievously pined with hunger.
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1430
Bothe these twoo, were arrested of deathe, whiche sent Lazarus the poore miserable man by aungels anone vnto Abrahams bosome:
Both these twoo, were arrested of death, which sent Lazarus the poor miserable man by Angels anon unto Abrahams bosom:
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1431
a place of rest, pleasure and consolacion.
a place of rest, pleasure and consolation.
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1432
But the vnmerciful richman, descended doune into hel, and beyng in tormētes, he cried for comforte, complainyng of the intollerable payn that he suffered in that flamme of fire, but it was to late.
But the unmerciful richman, descended down into hell, and being in torments, he cried for Comfort, complaining of the intolerable pain that he suffered in that flamme of fire, but it was to late.
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So vnto this place, bodily death sendeth all them, that in this world, haue their ioye and felicite:
So unto this place, bodily death sends all them, that in this world, have their joy and felicity:
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1434
all them, that in this world, be vnfaithfull vnto God, and vncharitable vnto their neighbors, so diyng without repentaūce, & hope of Gods mercie.
all them, that in this world, be unfaithful unto God, and uncharitable unto their neighbours, so dying without Repentance, & hope of God's mercy.
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1435
Wherfore it is no maruaile, that the worldly man feareth death, for he hath muche more cause so to do, then he himself doeth considre.
Wherefore it is no marvel, that the worldly man fears death, for he hath much more cause so to do, then he himself doth Consider.
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1436
Thus we se thre causes, why worldly men feare death. Thus we see Three Causes, why worldly men Fear death.
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1437
One, because thei shal lose therby, their worldely honors, riches, possessions, and all their hartes desires:
One, Because they shall loose thereby, their worldly honours, riches, possessions, and all their hearts Desires:
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1438
Another, because of the painfull diseases, & bitter pangues, which commonly men suffre, either before, or at the tyme of death: another, Because of the painful diseases, & bitter pangs, which commonly men suffer, either before, or At the time of death:
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1439
but the chiefe cause, aboue al other, is the dread of the miserable state, of eternall dampnacion bothe of body and soule, whiche they feare, shal folow,
but the chief cause, above all other, is the dread of the miserable state, of Eternal damnation both of body and soul, which they Fear, shall follow,
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1440
after their departyng out of the worldly pleasures of this present life.
After their departing out of the worldly pleasures of this present life.
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1441
For these causes, be all mortall men, (whiche be geuē to the loue of this world) both in feare,
For these Causes, be all Mortal men, (which be given to the love of this world) both in Fear,
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1442
& state of death, through syn (as ye holy apostle saith) so lōg as thei liue here in this world.
& state of death, through sin (as you holy apostle Says) so long as they live Here in this world.
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1443
But (euerlasting thākes be to almighty God for euer) there is neuer one of al these causes, no,
But (everlasting thanks be to almighty God for ever) there is never one of all these Causes, no,
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1444
nor yet thei altogether, that cā make a true Christian man afraied to dye, (whiche is the very membre of Christe, the temple of the holy Ghoste, the sonne of God ▪ and the very inheritor of the euerlastyng kyngdom of heauen) but plainly contrary, he conceiueth great and many causes, vndoubtedly grounded vpon the infallyble and euerlastynge truth of the woorde of God, whiche moue hym, not onely to put away the feare of bodiely death,
nor yet they altogether, that can make a true Christian man afraid to die, (which is the very member of Christ, the temple of the holy Ghost, the son of God ▪ and the very inheritor of the everlasting Kingdom of heaven) but plainly contrary, he conceiveth great and many Causes, undoubtedly grounded upon the infallyble and everlasting truth of the word of God, which move him, not only to put away the Fear of bodiely death,
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1445
but also for the manifolde benefites and singuler commodities, whiche ensue vnto euery faithfull person, by reason of thesame, to wish, desire, & longe hartely for it.
but also for the manifold benefits and singular commodities, which ensue unto every faithful person, by reason of The same, to wish, desire, & long heartily for it.
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1446
For death shall be to hym no death at all, but a very deliueraunce from death, frō all paynes, cares,
For death shall be to him no death At all, but a very deliverance from death, from all pains, Cares,
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1447
and sorowes, miseries, and wretchednes of this world, and the very entry into rest, and a beginnyng of euerlastyng ioye, a tastyng of heauenly pleasures,
and sorrows, misery's, and wretchedness of this world, and the very entry into rest, and a beginning of everlasting joy, a tasting of heavenly pleasures,
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1448
so great, that neither toungue is able to expresse, neither eye to se, nor eare to heare them, no,
so great, that neither tongue is able to express, neither eye to see, nor ear to hear them, no,
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1449
nor for anye earthly mans hart to conceyue them. So excedinge greate benefites thei be, whiche God our heauenly father by his mere mercye,
nor for any earthly men heart to conceive them. So exceeding great benefits they be, which God our heavenly father by his mere mercy,
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1450
and for the loue of his sonne Iesus Christe, hathe layed vp in store, and prepared for theim, that humbly submitte themselfes to Gods wil,
and for the love of his son Iesus Christ, hath laid up in store, and prepared for them, that humbly submit themselves to God's will,
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1451
and euermore vnfainedly, loue him, from the botome of their hartes.
and evermore unfeignedly, love him, from the bottom of their hearts.
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1452
And we oughte to beleue, that death beyng slayne by Christe, cannot kepe any man, that stedfastly trusteth in Christ, vnder his perpetuall tirāny and subiection,
And we ought to believe, that death being slain by Christ, cannot keep any man, that steadfastly Trusteth in christ, under his perpetual tyranny and subjection,
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1453
but that he shall ryse from death agayne vnto glory, at the last daye, appoynted by almighty God,
but that he shall rise from death again unto glory, At the last day, appointed by almighty God,
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1454
lyke as Christ oure head, did ryse agayne, accordinge to Gods appoyntement, the thyrde daye. For sainct Augustine saieth:
like as christ our head, did rise again, according to God's appointment, the Third day. For saint Augustine Saith:
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1455
The head goynge before, the mēbres trust to folowe, & come after. And sainct Paule saieth:
The head going before, the members trust to follow, & come After. And saint Paul Saith:
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1456
if Christe be rysen from the dead, we shall ryse also from thesame.
if Christ be risen from the dead, we shall rise also from The same.
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1457
And to comforte all Christen persons herein, holye scripture calleth this bodiely death a slepe, wherin mās senses be (as it were) takē, from hym,
And to Comfort all christian Persons herein, holy scripture calls this bodiely death a sleep, wherein men Senses be (as it were) taken, from him,
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1458
for a ceason, and yet when he awaketh, he is more freash, then he was when he went to bed.
for a season, and yet when he awakes, he is more freash, then he was when he went to Bed.
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1459
So, althoughe we haue our soules seperated from our bodyes for a ceason, yet at the general resurreccion, we shalbe more freash, beautifull and perfite, then we be now.
So, although we have our Souls separated from our bodies for a season, yet At the general resurrection, we shall more freash, beautiful and perfect, then we be now.
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1460
For now we be mortall, then we shal be immortall, now infect with diuers infirmities, then clerely voyde of all mortall infirmities:
For now we be Mortal, then we shall be immortal, now infect with diverse infirmities, then clearly void of all Mortal infirmities:
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1461
now we be subiect to all carnall desyres, then we shalbe al spirituall, desiryng nothynge but Gods glory, & thinges eternal.
now we be Subject to all carnal Desires, then we shall all spiritual, desiring nothing but God's glory, & things Eternal.
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1462
Thus is this bodiely death, a doore, or entrynge vnto lyfe, and therfore not so muche dreadfull, (if it be rightly considered) as it is comfortable, not a mischief,
Thus is this bodiely death, a door, or entering unto life, and Therefore not so much dreadful, (if it be rightly considered) as it is comfortable, not a mischief,
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1463
but a remedy of all mischief, no enemy, but a frende, not a cruel tyraūt,
but a remedy of all mischief, no enemy, but a friend, not a cruel tyrant,
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1464
but a gētle guide, leadyng vs, not to mortalitie, but to immortalitie, not to sorow and payne,
but a gentle guide, leading us, not to mortality, but to immortality, not to sorrow and pain,
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1465
but to ioye and pleasure, and that to endure for euer, if it be thankefully taken and accepted,
but to joy and pleasure, and that to endure for ever, if it be thankfully taken and accepted,
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1466
as Gods messenger, and paciently borne of vs, for Christes loue, that suffered most paynfull death,
as God's Messenger, and patiently born of us, for Christ's love, that suffered most painful death,
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1467
for oure loue, to redeme vs from death eternall. Accordynge hereunto, saincte Paule saieth:
for our love, to Redeem us from death Eternal. According hereunto, saint Paul Saith:
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1468
our lyfe is hidde with Christ in God, but when our lyfe shall appere, then shall we also appere with hym in glorye.
our life is hid with christ in God, but when our life shall appear, then shall we also appear with him in glory.
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1469
Why then shall we feare to dye? consideryng the manifolde, and comfortable promises of the Gospell,
Why then shall we Fear to die? considering the manifold, and comfortable promises of the Gospel,
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1470
and of holy scriptures? God the father hath geuen vs euerlastynge lyfe, (saieth S. Ihon) & thys lyfe in is hys sonne:
and of holy Scriptures? God the father hath given us everlasting life, (Saith S. John) & this life in is his son:
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1471
he that hath the sonne, hath lyfe, & he that hath not ye sonne, hath not lyfe. he that hath the son, hath life, & he that hath not the son, hath not life.
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1472
And this I wrote (saieth S. Ihon) to you, that beleue in ye name of the sonne of God, that you maye knowe, that you haue euerlastynge lyfe, And this I wrote (Saith S. John) to you, that believe in you name of the son of God, that you may know, that you have everlasting life,
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and that you do beleue vpō the name of the sonne of God. And our sauior Christ sayeth:
and that you do believe upon the name of the son of God. And our Saviour christ Saith:
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he that beleueth in me, hath lyfe euerlastynge, and I wyll rayse him frō death to lyfe, at the last day. Sainct Paule also sayeth: he that Believeth in me, hath life everlasting, and I will raise him from death to life, At the last day. Saint Paul also Saith:
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that Christe is ordeyned and made of God, oure righteousnes, our holynes and redemption, to the entent that he, which wyll glory, should glory in the Lorde.
that Christ is ordained and made of God, our righteousness, our holiness and redemption, to the intent that he, which will glory, should glory in the Lord.
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Sainct Paule did contemne, and set litle by all other thynges, estemynge them as dunge, whiche before he had in very greate pryce, that he might be found in Christ, to haue euerlasting lyfe, true holynes, righteousnes and redēpcion.
Saint Paul did contemn, and Set little by all other things, esteeming them as dung, which before he had in very great price, that he might be found in christ, to have everlasting life, true holiness, righteousness and redemption.
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Finally, S. Paule maketh a playne argument in this wise:
Finally, S. Paul makes a plain argument in this wise:
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If our heauenly father woulde not spare his awne naturall sonne, but dyd geue hym to death for vs,
If our heavenly father would not spare his awn natural son, but did give him to death for us,
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how can it be, that with him he shoulde not geue vs all thynges? Therfore,
how can it be, that with him he should not give us all things? Therefore,
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if we haue Christ, then haue we with him, and by him, all good thinges, whatsoeuer we can in our hartes wish or desire:
if we have christ, then have we with him, and by him, all good things, whatsoever we can in our hearts wish or desire:
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as victorie ouer death, sinne and hel:
as victory over death, sin and hell:
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we haue the fauor of God, peace wyth hym, holynes, wysedome, iustice, power, lyfe, and redempcion:
we have the favour of God, peace with him, holiness, Wisdom, Justice, power, life, and redemption:
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we haue by hym, perpetuall health, wealth, ioye, and blysse euerlastynge.
we have by him, perpetual health, wealth, joy, and bliss everlasting.
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All those therefore, haue great cause to be full of ioye, that be ioyned to Christ with true faythe, stedfast hope,
All those Therefore, have great cause to be full of joy, that be joined to christ with true faith, steadfast hope,
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and perfyt charitie, and not to feare death nor euerlastynge dampnacion.
and perfect charity, and not to Fear death nor everlasting damnation.
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For deathe cānot depriue them of Iesu Christ, nor any sinne can cōdempne them, yt are graffed surely in him, which is their onely ioy, treasure, and lyfe.
For death cannot deprive them of Iesu christ, nor any sin can condemn them, that Are graffed surely in him, which is their only joy, treasure, and life.
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Let vs repent our synnes, amend our lyfes, trust in hys mercy and satisfaction, and death can neyther take hym from vs, nor vs from hym. For then, (as s.
Let us Repent our Sins, amend our life's, trust in his mercy and satisfaction, and death can neither take him from us, nor us from him. For then, (as s.
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Paul saieth) whether we lyue or dye, we be the Lordes awne. And agayne he sayeth:
Paul Saith) whither we live or die, we be the lords awn. And again he Saith:
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Christ did dye, and rose agayne, because he should be Lord, both of the dead & quicke.
christ did die, and rose again, Because he should be Lord, both of the dead & quick.
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Then if we be the Lordes awne, when we be dead, it must nedes folowe, that suche temporall deathe, not onely cānot harme vs,
Then if we be the lords awn, when we be dead, it must needs follow, that such temporal death, not only cannot harm us,
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but also, that it shall muche be to our profit, and ioyne vs vnto God, more perfectly:
but also, that it shall much be to our profit, and join us unto God, more perfectly:
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And thereof the christian hart may surely be certified by the infallible truth of holye scripture.
And thereof the christian heart may surely be certified by the infallible truth of holy scripture.
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It is God (sayeth sainct Paule) which hath prepared vs vnto immortalitie, and thesame is he, which hath geuen vs an earnest of the spirite.
It is God (Saith saint Paul) which hath prepared us unto immortality, and The same is he, which hath given us an earnest of the Spirit.
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Therfore let vs be alwaies of good comforte, for we knowe, that so longe as we be in the body, we be (as it were) farre from God in a straunge countrey, subiect to many perils, walkyng without perfite sighte,
Therefore let us be always of good Comfort, for we know, that so long as we be in the body, we be (as it were) Far from God in a strange country, Subject to many perils, walking without perfect sight,
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and knowledge of almighty God, onely seynge hym by faythe, in holy scriptures.
and knowledge of almighty God, only sing him by faith, in holy Scriptures.
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But we haue a courage & desire, rather to be at home with God and oure sauior Christe, farre from the body, where we maye behold hys Godhead,
But we have a courage & desire, rather to be At home with God and our Saviour Christ, Far from the body, where we may behold his Godhead,
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as he is, face to face, to oure euerlastyng comfort.
as he is, face to face, to our everlasting Comfort.
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These be saincte Paules wordes in effecte, wherby we may perceyue, that the lyfe in this world, is resembled to a pilgrimage, in a straunge countrie far frome God:
These be saint Paul's words in Effect, whereby we may perceive, that the life in this world, is resembled to a pilgrimage, in a strange country Far from God:
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and that death, deliuerynge vs from our bodyes, doth sende vs straight home, into our awne countrey, and that death, delivering us from our bodies, does send us straight home, into our awn country,
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and maketh vs to dwell presently with God for euer, in perpetuall rest and quietnesse.
and makes us to dwell presently with God for ever, in perpetual rest and quietness.
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So that to dye is no losse, but profite and winnynge to all true christē people.
So that to die is no loss, but profit and winning to all true christian people.
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What lost the thefe, that hanged on the crosse with Christ by hys bodiely death? Yea,
What lost the thief, that hanged on the cross with christ by his bodiely death? Yea,
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how much dyd he gayne by it? Did not our sauiour say vnto hym, thys daye thou shalt be with me in Paradyse? And Lazarus, that pitifull person, that lay before ye richemans gate, payned with sores,
how much did he gain by it? Did not our Saviour say unto him, this day thou shalt be with me in Paradise? And Lazarus, that pitiful person, that lay before the richemans gate, pained with sores,
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and pined with hungre, did not death highlye profite and promote hym? Which by the ministery of Aungels, sent hym vnto Abrahās bosome, a place of rest, ioye and heauenly consolacion? Let vs thinke none other, (good christen people) but Christ hath prepared thesame ioye,
and pined with hunger, did not death highly profit and promote him? Which by the Ministry of Angels, sent him unto Abrahās bosom, a place of rest, joy and heavenly consolation? Let us think none other, (good christian people) but christ hath prepared The same joy,
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and felicitie for vs, that he prepared for Lazarus & the thefe. Wherfore, let vs sticke vnto his saluacion, and gracious redempcion:
and felicity for us, that he prepared for Lazarus & the thief. Wherefore, let us stick unto his salvation, and gracious redemption:
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and beleue hys worde, serue hym frō our hartes, loue & obeye hym, and whatsoeuer we haue done heretofore contrarye to hys moste holy wyll,
and believe his word, serve him from our hearts, love & obey him, and whatsoever we have done heretofore contrary to his most holy will,
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now let vs repent in tyme, and hereafter study to correct our lyfe, & doubt not,
now let us Repent in time, and hereafter study to correct our life, & doubt not,
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but we shall finde hym as mercifull vnto vs, as he was either to Lazarus, or to ye thefe:
but we shall find him as merciful unto us, as he was either to Lazarus, or to the thief:
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whose exāples are written in holy scripture, for the comfort of thē, that be sinners,
whose Examples Are written in holy scripture, for the Comfort of them, that be Sinners,
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and subiecte to sorowes, miseries, & calamities in this worlde, that thei shoulde not despayre in Gods mercy,
and Subject to sorrows, misery's, & calamities in this world, that they should not despair in God's mercy,
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but euer truste, therby to haue forgiuenesse of their synnes, & lyfe euerlastinge, as Lazarus and the thefe had.
but ever trust, thereby to have forgiveness of their Sins, & life everlasting, as Lazarus and the thief had.
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Thus I trust euery christen man, perceyueth by the infallible woorde of God, that bodiely death cannot harme nor hinder theim, that truly beleue in Christ,
Thus I trust every christian man, perceiveth by the infallible word of God, that bodiely death cannot harm nor hinder them, that truly believe in christ,
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but contrary shal profit & promote the christen soules, whiche beynge truly penitēt for their offences, departe hēce in perfect charitie,
but contrary shall profit & promote the christian Souls, which being truly penitent for their offences, depart hence in perfect charity,
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and in sure truste, that God is mercifull to thē, forgiuinge theyr synnes, for the merites of Iesus Christe, hys onely naturall sonne.
and in sure trust, that God is merciful to them, forgiuinge their Sins, for the merits of Iesus Christ, his only natural son.
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The seconde cause, why some do feare death, is sore sickenesse, and greuous paynes, whiche partly, come before death, The seconde cause, why Some do Fear death, is soar sickness, and grievous pains, which partly, come before death,
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and partely, accompayneth deathe, whensoeuer it cometh.
and partly, accompayneth death, whensoever it comes.
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This feare, is the feare of the frayle fleashe, and a naturall passion, belonginge vnto the nature of a mortall man.
This Fear, is the Fear of the frail Flesh, and a natural passion, belonging unto the nature of a Mortal man.
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But true fayth, in Gods promyses, and regarde of the paynes and pangues, whiche Christe vpon the crosse suffered for vs miserable synners, with consideracion of the ioye,
But true faith, in God's promises, and regard of the pains and pangs, which Christ upon the cross suffered for us miserable Sinners, with consideration of the joy,
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and euerlastyng lyfe to come in heauen, wil mitigate those paynes, and moderate thys feare, yt it shall neuer be able to ouerthrowe the hartie desire,
and everlasting life to come in heaven, will mitigate those pains, and moderate this Fear, that it shall never be able to overthrown the hearty desire,
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and gladnesse, that the christian soule hath to be seperated from thys corrupt body, that it maye come to the gracious presence, of our sauiour Iesus Christ.
and gladness, that the christian soul hath to be separated from this corrupt body, that it may come to the gracious presence, of our Saviour Iesus christ.
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If we beleue stedfastly the woorde of god, we shal perceyue, that suche bodiely sickenesse, pangues of death,
If we believe steadfastly the word of god, we shall perceive, that such bodiely sickness, pangs of death,
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or whatsoeuer dolorous paynes we suffre, either before or with death, be nothynge els in Christē mē,
or whatsoever dolorous pains we suffer, either before or with death, be nothing Else in Christian men,
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but the rodde of our heauenly and louynge father, wherwith he mercifully correcteth vs, either to trie and declare the faythe of hys pacient chyldren, that they maye be founde laudable, glorious,
but the rod of our heavenly and loving father, wherewith he mercifully Correcteth us, either to try and declare the faith of his patient children, that they may be found laudable, glorious,
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and honorable in hys sight, when Iesus Christ shalbe openly shewed, to be the Iudge of al the worlde:
and honourable in his sighed, when Iesus christ shall openly showed, to be the Judge of all the world:
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or els to chastise, and amende in them, whatsoeuer offendeth hys fatherly and gracious goodnesse, lest they shoulde peryshe euerlastingly.
or Else to chastise, and amend in them, whatsoever offends his fatherly and gracious Goodness, lest they should perish everlastingly.
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And this hys correctynge rodde, is common to all them, that be truly hys.
And this his correcting rod, is Common to all them, that be truly his.
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Therfore let vs caste away the burden of synne, that lyeth so heuye in our neckes,
Therefore let us cast away the burden of sin, that lies so heavy in our necks,
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and returne vnto God, by true penaunce, and amendemente of our lyfes.
and return unto God, by true penance, and amendment of our life's.
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Let vs with paciēce runne thys course that is appoynted, sufferyng (for hys sake that dyed for our saluacion) al sorowes and pangues of death,
Let us with patience run this course that is appointed, suffering (for his sake that died for our salvation) all sorrows and pangs of death,
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and death it selfe ioyfully, when God sendeth it to vs, hauynge our eyes fixed euer vpon the heade,
and death it self joyfully, when God sends it to us, having our eyes fixed ever upon the head,
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and capitayn of our fayth, Iesus Christe:
and captain of our faith, Iesus Christ:
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Who (considerynge the ioye, that he shoulde come vnto) cared neyther for the shame,
Who (considering the joy, that he should come unto) cared neither for the shame,
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nor payne of deathe, but willingly, conformyng hys wyll to hys fathers wyll, moste paciently suffered the moste shamefull and paynefull deathe of the crosse, beyng innocent.
nor pain of death, but willingly, conforming his will to his Father's will, most patiently suffered the most shameful and painful death of the cross, being innocent.
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And now therfore, he is exalted in heauen, and euerlastingly sitteth on the rigtht hande of the throne of God the father. And now Therefore, he is exalted in heaven, and everlastingly Sitteth on the rigtht hand of the throne of God the father.
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Let vs call to our remembraunce therfore, the lyfe and ioyes of heauen, that are kepte for al them, that paciently doo suffre here with Christe:
Let us call to our remembrance Therefore, the life and Joys of heaven, that Are kept for all them, that patiently do suffer Here with Christ:
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and cōsider, that Christe suffered all hys paynfull passion, by synners, and for synners, and then we shall with pacience,
and Consider, that Christ suffered all his painful passion, by Sinners, and for Sinners, and then we shall with patience,
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and the more easyly, suffre suche sorowes and paynes, when they come. Let vs not set at light, the chastisinge of the Lorde, nor grudge at hym,
and the more Easily, suffer such sorrows and pains, when they come. Let us not Set At Light, the chastising of the Lord, nor grudge At him,
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nor fall from hym, when of hym we be corrected:
nor fallen from him, when of him we be corrected:
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for the Lorde loueth them, whom he doth correcte, and beateth euery one, whom he taketh to be hys chylde.
for the Lord loves them, whom he does correct, and beats every one, whom he Takes to be his child.
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What chylde is that, (saieth saincte Paule) whome the father loueth, and doth not chastice? If ye be without Gods correctiō (which al hys welbeloued and true children haue) then be you but bastardes,
What child is that, (Saith saint Paul) whom the father loves, and does not chastise? If you be without God's correction (which all his well-beloved and true children have) then be you but bastards,
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finally regarded of God, & not hys true chyldren.
finally regarded of God, & not his true children.
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Therfore, seynge that whē we haue in earth our carnall fathers to be our correctors, we do feare them,
Therefore, sing that when we have in earth our carnal Father's to be our correctors, we do Fear them,
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and reuerently take their correction, shall we not much more be in subieccion to God our spirituall father, by whome we shall haue eternal lyfe? And our carnall fathers some tyme correct vs,
and reverently take their correction, shall we not much more be in subjection to God our spiritual father, by whom we shall have Eternal life? And our carnal Father's Some time correct us,
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euen as pleaseth thē, without cause:
even as Pleases them, without cause:
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but this father, iustely correcteth vs, either for our synne, to the intēt we should amende,
but this father, justly Correcteth us, either for our sin, to the intent we should amend,
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or for our commoditie & wealthe, to make vs therby partakers of his holynesse.
or for our commodity & wealth, to make us thereby partakers of his holiness.
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Furthermore, all correction, whiche God sendeth vs in thys present tyme, semeth to haue no ioye and comforte, but sorowe and payne:
Furthermore, all correction, which God sends us in this present time, Seemeth to have no joy and Comfort, but sorrow and pain:
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Yet it bringeth with it a taste of Gods mercye and goodnes towardes thē, that be so corrected,
Yet it brings with it a taste of God's mercy and Goodness towards them, that be so corrected,
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& a sure hope of Godes euerlastyng consolacion in heauē. If then these sorowes, diseases, and sickenesses, and also death it selfe, be nothyng els,
& a sure hope of God's everlasting consolation in heaven. If then these sorrows, diseases, and Sicknesses, and also death it self, be nothing Else,
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but our heauenly fathers rod, wherby he certifieth vs of hys loue & gracious fauor, wherby he trieth and purifieth vs, wherby he geueth vnto vs holynesse,
but our heavenly Father's rod, whereby he certifieth us of his love & gracious favour, whereby he trieth and Purifieth us, whereby he Giveth unto us holiness,
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& certifieth vs, that we be hys children, and he our mercifull father:
& certifieth us, that we be his children, and he our merciful father:
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shall not we then, with all humilitie, as obedyent & louyng chyldren, ioyfully kysse our heauenly fathers rod,
shall not we then, with all humility, as obedient & loving children, joyfully kiss our heavenly Father's rod,
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and euer saye in oure harte, with oure sauior Iesus Christe:
and ever say in our heart, with our Saviour Iesus Christ:
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Father, if this āguishe and sorowe wich I fele, and death, which I se approche, maye not passe,
Father, if this anguish and sorrow which I feel, and death, which I see approach, may not pass,
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but that thy wyll is, that I muste suffre them, thy wyll be done.
but that thy will is, that I must suffer them, thy will be done.
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Now the thirde and speciall cause, why death in deede is too be feared, is the miserable state of the worldly and vngodly people, after their death:
Now the Third and special cause, why death in deed is to be feared, is the miserable state of the worldly and ungodly people, After their death:
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But this is no cause at all, why the godly and faytheful people should feare death,
But this is no cause At all, why the godly and faithful people should Fear death,
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but rather contrariwise, their godly conuersacion in thys lyfe, and beliefe in Christ, cleauing continually to hys merites, should make them to longe sore after that lyfe, that remayneth for them vndoubtedly after this bodely death.
but rather contrariwise, their godly Conversation in this life, and belief in christ, cleaving continually to his merits, should make them to long soar After that life, that remaineth for them undoubtedly After this bodily death.
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Of this immortall state, after thys transitory lyfe, where we shal liue euermore, in the presence of god, in ioye and reste,
Of this immortal state, After this transitory life, where we shall live evermore, in the presence of god, in joy and rest,
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after victory ouer all sickenes, sorowes, sinne, and death:
After victory over all sickness, sorrows, sin, and death:
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there be many, bothe playn places of holy scripture, which confirme the weake conscience agaynst the feare of al suche dolours, sickenesses, synne and death corporal, to asswage such trembling and vngodly feare,
there be many, both plain places of holy scripture, which confirm the weak conscience against the Fear of all such dolours, Sicknesses, sin and death corporal, to assuage such trembling and ungodly Fear,
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and to encourage vs with comforte and hope, of a blessed state after thys life.
and to encourage us with Comfort and hope, of a blessed state After this life.
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Sainct Paule wissheth vnto the Ephesians, yt God the father of glory, woulde geue vnto theim, ye spirite of wisedome and reuelacion, that the eyes of their hartes might haue light to knowe him,
Saint Paul wisheth unto the Ephesians, that God the father of glory, would give unto them, you Spirit of Wisdom and Revelation, that the eyes of their hearts might have Light to know him,
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and to perceyue, how great thinges he had called thē vnto, and how riche inheritaunce, he hath prepared after this life,
and to perceive, how great things he had called them unto, and how rich inheritance, he hath prepared After this life,
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for thē that perteyne vnto hym.
for them that pertain unto him.
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And sainct Paul himself, declareth the desire of his hart, which was to be dissolued and losed frō hys body, And saint Paul himself, Declareth the desire of his heart, which was to be dissolved and losed from his body,
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and to be with Christ, which (as he sayde) was much better for him,
and to be with christ, which (as he said) was much better for him,
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althoughe to them, it was more necessary, yt he should liue, which he refused not, for their sakes.
although to them, it was more necessary, that he should live, which he refused not, for their sakes.
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Euen like as sainct Martyn sayde:
Eve like as saint Martyn said:
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good Lorde, if I be necessary for thy people to do good vnto them I will refuse no labor,
good Lord, if I be necessary for thy people to do good unto them I will refuse no labour,
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but els for myne awne selfe, I beseche the to take my soule.
but Else for mine awn self, I beseech thee to take my soul.
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Now, the holy fathers of the olde lawe, and all faythful and righteous men, which departed before our sauior Christes ascencion into heauen, dyd by death, departe from troubles vnto rest, frō the handes of theyr enemies into ye hādes of God, frō sorowes & sickenesses vnto ioyful refreashing into Abrahās bosome, a place of al cōfort & cōsolaciō,
Now, the holy Father's of the old law, and all faithful and righteous men, which departed before our Saviour Christ's Ascension into heaven, did by death, depart from Troubles unto rest, from the hands of their enemies into you hands of God, from sorrows & Sicknesses unto joyful refreashing into Abrahās bosom, a place of all Comfort & consolation,
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as scriptures do plainly by manifest wordes testifie. The boke of Wisedō saith:
as Scriptures do plainly by manifest words testify. The book of Wisdom Says:
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yt the righteous mens soules be in the hand of God, & no torment shal touche thē. that the righteous men's Souls be in the hand of God, & no torment shall touch them.
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They semed to the eyes of folishe men to dye, and their death was cōpted miserable,
They seemed to the eyes of foolish men to die, and their death was counted miserable,
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and theyr departing out of this worlde, wretched, but thei be in rest. And another place saieth:
and their departing out of this world, wretched, but they be in rest. And Another place Saith:
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that the righteous shall liue for euer, and their rewarde is with the Lorde, & their myndes be with God, who is aboue al. Therfore they shall receyue a glorious kyngdome,
that the righteous shall live for ever, and their reward is with the Lord, & their minds be with God, who is above all Therefore they shall receive a glorious Kingdom,
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and a beautifull croune, at the Lordes hand. And in another place, thesame boke saieth:
and a beautiful crown, At the lords hand. And in Another place, The same book Saith:
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ye righteous, though he be preuented with sodain death, neuerthelesse he shalbe there, where he shalbe refreshed.
you righteous, though he be prevented with sudden death, nevertheless he shall there, where he shall refreshed.
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Of Abrahās bosome, Christes wordes be so playne, that a christē man nedeth no more profe of it.
Of Abrahās bosom, Christ's words be so plain, that a christian man needeth no more proof of it.
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Now then, if thys were ye state of ye holy fathers & righteous mē, before the cōminge of our sauior,
Now then, if this were the state of the holy Father's & righteous men, before the coming of our Saviour,
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and before he was glorified, how much more then, oughte all wee to haue a stedfast faith,
and before he was glorified, how much more then, ought all we to have a steadfast faith,
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& a sure hope of this blessed state & cōdicion, after our death? Seynge that oure sauior,
& a sure hope of this blessed state & condition, After our death? Sing that our Saviour,
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now hath perfourmed the whole worke of oure redempcion, and is gloriously ascended into heauen, to prepare oure dwellinge places with hym, & saied vnto hys father:
now hath performed the Whole work of our redemption, and is gloriously ascended into heaven, to prepare our Dwelling places with him, & said unto his father:
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Father, I will that where I am, my seruauntes shalbe with me. And we knowe, that whatsoeuer Christe wyll, hys father will the same:
Father, I will that where I am, my Servants shall with me. And we know, that whatsoever Christ will, his father will the same:
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wherfore it cannot be, but if we be his faythfull seruauntes, our soules shalbe with hym,
Wherefore it cannot be, but if we be his faithful Servants, our Souls shall with him,
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after oure departynge out of this present life.
After our departing out of this present life.
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Sainct Stephin, when he was stoned to death, euen in the middest of hys tormentes, what was hys mynde moste vpon? When he was full of the holy Ghoste, (sayeth holye scripture) hauynge hys eyes lifted vp into heauen, he sawe the glory of God,
Saint Stephen, when he was stoned to death, even in the midst of his torments, what was his mind most upon? When he was full of the holy Ghost, (Saith holy scripture) having his eyes lifted up into heaven, he saw the glory of God,
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and Iesus standinge on the righte hande of God.
and Iesus standing on the right hand of God.
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The which truth, after he had confessed boldely before the enemies of Christ, they drewe hym oute of the citie,
The which truth, After he had confessed boldly before the enemies of christ, they drew him out of the City,
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and there they stoned hym, who cried vnto God saiynge: Lorde Iesu Christe, take my spirite.
and there they stoned him, who cried unto God saying: Lord Iesu Christ, take my Spirit.
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And doeth not oure sauior saye playnely in saincte Ihons Gospel? Uerely, verely, I saye vnto you, he that heareth my woorde & beleueth on hym yt sente me, hath euerlastynge lyfe,
And doth not our Saviour say plainly in saint John's Gospel? Verily, verily, I say unto you, he that hears my word & Believeth on him that sent me, hath everlasting life,
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and commeth not into iudgemēt, but shall passe frō death to lyfe.
and comes not into judgement, but shall pass from death to life.
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Shall we not then thinke that death to be precious, by the whiche we passe vnto lyfe? Therfore it is a true saiynge of the Prophete:
Shall we not then think that death to be precious, by the which we pass unto life? Therefore it is a true saying of the Prophet:
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the death of the holy and righteous mē, is precious in the Lordes sighte. the death of the holy and righteous men, is precious in the lords sight.
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Holy Simeon, after that he had hys hartes desire, in seynge oure sauior that he euer longed for all hys lyfe, he embraced hym in his armes, and sayde:
Holy Simeon, After that he had his hearts desire, in sing our Saviour that he ever longed for all his life, he embraced him in his arms, and said:
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Now Lord, let me departe in peace, for myne eyes haue beholdē that sauior, which thou haste prepared for all nacions.
Now Lord, let me depart in peace, for mine eyes have beholden that Saviour, which thou haste prepared for all Nations.
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It is truthe therefore, that the death of the righteous, is called peace, and the benefite of the Lord,
It is truth Therefore, that the death of the righteous, is called peace, and the benefit of the Lord,
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as the Church saieth in ye name of the righteousnes departed out of this world: My soule turne the to thy rest, for the Lorde hath bene good to the, and rewarded the.
as the Church Saith in you name of the righteousness departed out of this world: My soul turn thee to thy rest, for the Lord hath be good to thee, and rewarded thee.
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And we se by holy scripture, and other auncient Histories of Martyrs, that the holy faithfull,
And we see by holy scripture, and other ancient Histories of Martyrs, that the holy faithful,
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and righteous, euer syns Christes ascencion, in their death did not doubte, but that they went to be with Christe in spirite, whiche is oure lyfe, healthe, wealth and saluacion.
and righteous, ever Sins Christ's Ascension, in their death did not doubt, but that they went to be with Christ in Spirit, which is our life, health, wealth and salvation.
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Ihon in his holy Reuelaciō, saw a. C.xl. and.iiij. M. virgins and innocentes, of whome he saide: John in his holy Revelation, saw a. C.xl. and iiij M. Virgins and innocentes, of whom he said:
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These folow the Lābe Iesu Christ wheresoeuer he goeth. And shortly after, in thesame place he saieth:
These follow the Lamb Iesu christ wheresoever he Goes. And shortly After, in The same place he Saith:
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1604
I heard a voyce frō heauen, saiyng vnto me: Write, happye and blessed are the dead, whiche dye in the Lorde:
I herd a voice from heaven, saying unto me: Write, happy and blessed Are the dead, which die in the Lord:
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1605
from hencefurthe (surelye saieth the syirite) they shall reste from theyr paynes and labours,
from hencefurthe (surely Saith the syirite) they shall rest from their pains and labours,
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for their woorkes do folow them.
for their works do follow them.
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So that then they shall reape with ioye and comforte that, whiche they sowed with labors and paynes.
So that then they shall reap with joy and Comfort that, which they sowed with labors and pains.
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1608
They that sowe in the spirit, of the spirit shall reape euerlastynge lyfe. Let vs therefore neuer be wery of well doynge, for when the tyme of reapynge,
They that sow in the Spirit, of the Spirit shall reap everlasting life. Let us Therefore never be weary of well doing, for when the time of reapynge,
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or reward commeth, we shal reape without any werines, euerlastynge ioye.
or reward comes, we shall reap without any weariness, everlasting joy.
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1610
Therfore, whyle we haue time (as saincte Paule exhorteth vs) let vs doo good to all men, & not lay vp our treasurers in earth, where ruste and mothes corrupt it, whiche ruste (as sainct Iames saieth) shall beare witnes against vs, at the great daye, condempne vs,
Therefore, while we have time (as saint Paul exhorteth us) let us do good to all men, & not lay up our treasurers in earth, where rust and moths corrupt it, which rust (as saint James Saith) shall bear witness against us, At the great day, condemn us,
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and shal (like most brennynge fyre) tormente oure fleashe.
and shall (like most brenning fire) tormente our Flesh.
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1612
Let vs beware therefore, (as we tendre oure awne wealthe) that we be not in the numbre of those miserable coueteous men, whiche, sainct Iames biddeth mourne and lament,
Let us beware Therefore, (as we tendre our awn wealth) that we be not in the numbered of those miserable covetous men, which, saint James bids mourn and lament,
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for their gredy gatherynge, and vngodly kepynge of goodes.
for their greedy gathering, and ungodly keeping of goods.
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1614
Let vs be wise in time, and learne to folowe the wise example of the wicked Stuarde.
Let us be wise in time, and Learn to follow the wise Exampl of the wicked Steward.
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1615
Let vs so prudently dispose oure goodes and possessions, committed vnto vs here by God for a ceason, that we maye truely heare and obeye this commaundement of oure sauior Christes:
Let us so prudently dispose our goods and possessions, committed unto us Here by God for a season, that we may truly hear and obey this Commandment of our Saviour Christ's:
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I saye vnto you, (sayeth he) make you frendes of the wicked Mammon, that they maye receiue you, into euerlastynge tabernacles.
I say unto you, (Saith he) make you Friends of the wicked Mammon, that they may receive you, into everlasting Tabernacles.
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Ryches, he calleth wicked, because the worlde abuseth them vnto all wickednes, which are otherwise the good gifte of God,
Riches, he calls wicked, Because the world abuseth them unto all wickedness, which Are otherwise the good gift of God,
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and the instrumentes, whereby Gods seruauntes do truely serue hym, in vsynge of thesame.
and the Instruments, whereby God's Servants do truly serve him, in using of The same.
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He commaunded them not, to make them ryche frendes, to get hyghe dignities, and worldly possessiōs, to geue great giftes to ryche men, that haue no neede thereof,
He commanded them not, to make them rich Friends, to get high dignities, and worldly possessions, to give great Gifts to rich men, that have no need thereof,
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but to make theim frendes of poore and miserable men: vnto whome, whatsoeuer they geue, Christe accepteth it, as geuen to hymselfe.
but to make them Friends of poor and miserable men: unto whom, whatsoever they give, Christ Accepteth it, as given to himself.
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And to these frendes, Christe in the Gospell geueth so greate honor and preeminence, that he sayeth:
And to these Friends, Christ in the Gospel Giveth so great honour and preeminence, that he Saith:
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they shall receyue theyr benefactors, into euerlastynge houses:
they shall receive their benefactors, into everlasting houses:
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Not that men shalbe oure rewarders, for our well doyng, but that Christ will rewarde vs,
Not that men shall our rewarders, for our well doing, but that christ will reward us,
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and take it to be done vnto hymselfe, whatsoeuer is doone to suche frendes.
and take it to be done unto himself, whatsoever is done to such Friends.
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Thus makynge poore wretches oure frendes, we make oure sauioure Christe oure frende, whose membres they are, whose miserie,
Thus making poor wretches our Friends, we make our Saviour Christ our friend, whose members they Are, whose misery,
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1626
as he taketh for hys awne misery, so theyr reliefe, succour and helpe, he taketh for hys succoure, reliefe,
as he Takes for his awn misery, so their relief, succour and help, he Takes for his succour, relief,
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and helpe, and will asmuche thanke vs and rewarde vs for oure goodnes shewed to them,
and help, and will asmuch thank us and reward us for our Goodness showed to them,
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as if he him selfe had receyued lyke benefite at oure handes, as he witnesseth in the Gospell, saiynge:
as if he him self had received like benefit At our hands, as he Witnesseth in the Gospel, saying:
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Whatsoeuer ye haue done to any of these symple persones, whiche do beleue in me, that haue ye doen to my selfe.
Whatsoever you have done to any of these simple Persons, which do believe in me, that have you done to my self.
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Therfore let vs diligently forese, that our fayth and hope, whiche we haue conceyued in almightie God,
Therefore let us diligently foresee, that our faith and hope, which we have conceived in almighty God,
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and in oure sauioure Christe, waxe not faynte, nor that the loue whiche we pretende to beare to hym, waxe not coulde:
and in our Saviour Christ, wax not faint, nor that the love which we pretend to bear to him, wax not could:
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but let vs studye dayly and diligently to shewe oure selfes to be the true honorers and louers of God, by kepynge of his commaundemētes, by doyng of good dedes vnto our nedy neighbors, releuynge by all meanes that we can, their pouertye with our abundaunce, their ignoraunce with oure wisedome and learnynge,
but let us study daily and diligently to show our selves to be the true honorers and lovers of God, by keeping of his Commandments, by doing of good Deeds unto our needy neighbours, releuynge by all means that we can, their poverty with our abundance, their ignorance with our Wisdom and learning,
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and comforte their weakenesse, with oure strength and aucthoritie:
and Comfort their weakness, with our strength and Authority:
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calling all men backe from euill doynge, by Godly counsayll and good example, perseuerynge styll in well doynge so longe as we lyue.
calling all men back from evil doing, by Godly counsel and good Exampl, persevering still in well doing so long as we live.
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So shall we not nede to feare death, for any of those three causes afore mencioned,
So shall we not need to Fear death, for any of those three Causes afore mentioned,
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nor yet for any other cause that can be imagined.
nor yet for any other cause that can be imagined.
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But contrary, consideryng the manifold sickenesses, troubles & sorowes of this present lyfe, the daungers of this perilous pilgrimage,
But contrary, considering the manifold Sicknesses, Troubles & sorrows of this present life, the dangers of this perilous pilgrimage,
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and the greate encombraunce, whiche oure spirite hath by thys synful fleshe and frayle body subiect to death:
and the great encombraunce, which our Spirit hath by this sinful Flesh and frail body Subject to death:
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considerynge also the manifolde sorowes and daūgerous deceiptes of this world on euery side, the intollerable pride, coueteousnes,
considering also the manifold sorrows and dangerous Deceits of this world on every side, the intolerable pride, covetousness,
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and lechery in tyme of prosperitie, the impacient murmurynge of them that be worldly in tyme of aduersitie, whiche cease not to withdrawe and plucke vs from God oure sauioure Christe, from oure life, wealth, or eternal ioy and saluacion:
and lechery in time of Prosperity, the impatient murmuring of them that be worldly in time of adversity, which cease not to withdraw and pluck us from God our Saviour Christ, from our life, wealth, or Eternal joy and salvation:
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considerynge also the innumerable assaultes, of oure Ghostly enemy the deuill, with al his fiery dartes of ambicion, pryde, lechery, vainglory, enuie, malice, detractiō, with other hys innumerable deceiptes, engines and snares, whereby he goeth busely aboute to catche al men vnder his dominion, euer lyke a roreynge Lyon, by all meanes searchynge whome he maye deuoure:
considering also the innumerable assaults, of our Ghostly enemy the Devil, with all his fiery darts of ambition, pride, lechery, vainglory, envy, malice, detraction, with other his innumerable Deceits, Engines and snares, whereby he Goes busily about to catch all men under his dominion, ever like a roreynge lion, by all means searching whom he may devour:
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the faythfull Christian man, which considereth al these miseries, perilles and incommodities, (whereunto he is subiecte,
the faithful Christian man, which Considereth all these misery's, perils and incommodities, (whereunto he is Subject,
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so longe as he here liueth vpon earthe) and on the other part, considereth that blessed and comfortable state of the heauēly lyfe to come,
so long as he Here lives upon earth) and on the other part, Considereth that blessed and comfortable state of the heavenly life to come,
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and the swete condicion of them, that departe in the Lorde, howe they are deliuered from the continuall encombraūces of their mortall and synfull bodye, from all the malice, craftes and deceiptes of this world, from al the assaultes of their ghostly enemy the deuil, to liue in peace, reste and perpetuall quietnes, to liue in the felowship of innumerable Aungelles,
and the sweet condition of them, that depart in the Lord, how they Are Delivered from the continual encumbrances of their Mortal and sinful body, from all the malice, crafts and Deceits of this world, from all the assaults of their ghostly enemy the Devil, to live in peace, rest and perpetual quietness, to live in the fellowship of innumerable Angels,
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and with the congregacion of perfecte iuste mē, as Patriarches, Prophetes, Martyrs and Confessors: and finally, vnto the presence of almighty God, and oure sauior Iesus Christe.
and with the congregation of perfect just men, as Patriarchs, prophets, Martyrs and Confessors: and finally, unto the presence of almighty God, and our Saviour Iesus Christ.
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He that doeth consider all these thinges, and beleueth theim assuredly, as they are to be beleued,
He that doth Consider all these things, and Believeth them assuredly, as they Are to be believed,
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euen from the botome of his harte, beynge established in God, in thys true faythe, hauynge a quiete conscience in Christe, a firme hope,
even from the bottom of his heart, being established in God, in this true faith, having a quiet conscience in Christ, a firm hope,
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and assured trust in Gods mercy, through the merites of Iesu Christe, to obteyne thys quietnes, reste and eternall ioye:
and assured trust in God's mercy, through the merits of Iesu Christ, to obtain this quietness, rest and Eternal joy:
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1649
shal not onely be without feare of bodiely deathe, when it commeth, but certainlye (as saincte Paule did) so shall he gladly (accordynge to Gods will, and when it pleaseth God to call hym oute of thys lyfe) greately desyre in hys harte, that he maye be rid from al these occasions of euil,
shall not only be without Fear of bodiely death, when it comes, but Certainly (as saint Paul did) so shall he gladly (according to God's will, and when it Pleases God to call him out of this life) greatly desire in his heart, that he may be rid from all these occasions of evil,
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and liue euer to Gods pleasure, in perfecte obedience of hys will, with our sauior Iesus Christe:
and live ever to God's pleasure, in perfect Obedience of his will, with our Saviour Iesus Christ:
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to whose gracious presence, the Lorde of hys infinitie mercye and grace, brynge vs to reigne with hym, in lyfe euerlastynge.
to whose gracious presence, the Lord of his infinity mercy and grace, bring us to Reign with him, in life everlasting.
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To whome, with oure heauenly father, and the holy Ghoste, be glorye in worldes without ende. AMEN.
To whom, with our heavenly father, and the holy Ghost, be glory in world's without end. AMEN.
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¶ An exhortacion, concernyng good ordre and obedience, to rulers and magistrates.
¶ an exhortation, Concerning good ordre and Obedience, to Rulers and Magistrates.
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1654
ALmightie God hath created & appointed all thinges, in heauē, yearth, and waters, in a moste excellent and perfect ordre.
ALmightie God hath created & appointed all things, in heaven, earth, and waters, in a most excellent and perfect ordre.
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1655
In heauē, he hath appoynted distinct orders and states of Archangelles and Angels.
In heaven, he hath appointed distinct order and states of Archangels and Angels.
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In yearth he hath assigned kynges, princes, with other gouernors vnder them, all in good & necessary ordre.
In earth he hath assigned Kings, Princes, with other Governors under them, all in good & necessary ordre.
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1657
The water aboue is kept and raineth doune in due time and ceason.
The water above is kept and rains down in due time and season.
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1658
The sunne, mone, sterres, rainbow, thūder, lightning, cloudes, and al birdes of the aire, do kepe their ordre.
The sun, moan, Stars, rainbow, thunder, lightning, Clouds, and all Birds of the air, do keep their ordre.
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1659
The yearth, trees, seedes, plantes, herbes, corne, grasse, and all maner of beastes, kepe thē in their ordre.
The earth, trees, seeds, plants, herbs, corn, grass, and all manner of beasts, keep them in their ordre.
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1660
All the partes of ye whole yeare, as winter, somer, monethes, nightes & dayes, continue in their ordre.
All the parts of the Whole year, as winter, summer, months, nights & days, continue in their ordre.
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1661
All kyndes of fishes in the sea, riuers and waters, with all fountaynes, sprynges, yea, the seas themselfes, kepe their comely course and ordre.
All Kinds of Fish in the sea, Rivers and waters, with all fountains, springs, yea, the Seas themselves, keep their comely course and ordre.
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1662
And mā hymself also, hath al his partes, both within & without:
And man himself also, hath all his parts, both within & without:
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1663
as soule, harte, mynd, memory, vnderstandyng, reason, speache, withall and singuler corporall mēbres of his body, in a profitable, necessary and pleasaunt ordre.
as soul, heart, mind, memory, understanding, reason, speech, withal and singular corporal members of his body, in a profitable, necessary and pleasant ordre.
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1664
Euery degre of people, in their vocacion, callyng, & office, hath appoynted to them, their duetie & ordre.
Every degree of people, in their vocation, calling, & office, hath appointed to them, their duty & ordre.
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1665
Some are in high degre, some in lowe, some kynges & princes, some inferiors and subiectes, priestes,
some Are in high degree, Some in low, Some Kings & Princes, Some inferiors and Subjects, Priests,
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1666
and laimen, masters & seruauntes, fathers & chyldren husbandes and wifes, riche and poore, and euery one haue nede of other:
and laimen, Masters & Servants, Father's & children Husbands and wives, rich and poor, and every one have need of other:
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1667
so that in all thinged, is to be laudes & praysed the goodly ordre of God, without the whiche, no house, no citie, no cōmon wealth, can continue & endure.
so that in all thinged, is to be laudes & praised the goodly ordre of God, without the which, no house, no City, no Common wealth, can continue & endure.
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1668
For where there is no right ordre, there reigneth all abuse, carnall libertie, enormitie, syn, & babilonicall cōfusion.
For where there is no right ordre, there Reigneth all abuse, carnal liberty, enormity, sin, & Babylonical confusion.
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1669
Take awaye kynges, princes, rulers, magistrates, iudges, and such states of Gods ordre, no man shal ride or go by the high waie vnrobbed, no man shall slepe in his awne house or bed vnkilled, no mā shall kepe his wife, children, & possessions in quietne:
Take away Kings, Princes, Rulers, Magistrates, judges, and such states of God's ordre, no man shall ride or go by the high Way unrobbed, no man shall sleep in his awn house or Bed unkilled, no man shall keep his wife, children, & possessions in quietne:
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1670
sall thynges shal be cōmon, and there must nedes folow all mischief and vtter destructiō, both of soules, bodies, goodes and common wealthes.
shall things shall be Common, and there must needs follow all mischief and utter destruction, both of Souls, bodies, goods and Common wealths.
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1671
But blessed be God, that we in this realme of England fele not the horrible calamities, miseries & wretchednes, which al thei vndoubtedly fele & suffre, yt lacke this godly ordre.
But blessed be God, that we in this realm of England feel not the horrible calamities, misery's & wretchedness, which all they undoubtedly feel & suffer, that lack this godly ordre.
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1672
And praised be God, that we knowe the great excellēt benefite of god, shewed towards vs in this behalfe.
And praised be God, that we know the great excellent benefit of god, showed towards us in this behalf.
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1673
God hath sente vs his high gifte, our most dere souereigne lord king Edward ye sixt, with godly wise,
God hath sent us his high gift, our most dear sovereign lord King Edward the sixt, with godly wise,
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1674
and honorable coūsail, with other superiors and inferiors in a beautifull ordre.
and honourable counsel, with other superiors and inferiors in a beautiful ordre.
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1675
Wherefore, let vs subiectes do our bounden duties, geuing hartie thankes to God, and praiyng for the preseruaciō of this Godly ordre.
Wherefore, let us Subjects do our bounden duties, giving hearty thanks to God, and praying for the preservation of this Godly ordre.
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1676
Let vs al obey euen from the botome of our hartes, al their Godly procedynges, lawes, statutes, proclamacions,
Let us all obey even from the bottom of our hearts, all their Godly proceedings, laws, statutes, Proclamations,
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1677
and iniunctiōs, with al other Godly orders.
and injunctions, with all other Godly order.
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1678
Let vs considre the scriptures of the holy ghost, whiche perswade & cōmaunde vs all obediently to be subiect:
Let us Consider the Scriptures of the holy ghost, which persuade & command us all obediently to be Subject:
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1679
First & chiefly, to the kynges maiestie, supreme had ouer all, & next, to his honorable counsail,
First & chiefly, to the Kings majesty, supreme had over all, & next, to his honourable counsel,
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and to all other noble men, magistrates and officers, which by Gods goodnes be placed and ordered:
and to all other noble men, Magistrates and Officers, which by God's Goodness be placed and ordered:
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1681
for almightie God, is the onely aucthor and prouider of thys forenamed state and ordre, as it is written of God, in the boke of the prouerbes: through me, kynges do reigne:
for almighty God, is the only author and provider of this forenamed state and ordre, as it is written of God, in the book of the proverbs: through me, Kings do Reign:
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1682
through me counsailors make iust lawes, through me, doo princes beare rule, and all iudges of the yearth execute iudgement: through me counsellors make just laws, through me, do Princes bear Rule, and all judges of the earth execute judgement:
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1683
I am louyng to them, that loue me.
I am loving to them, that love me.
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1684
Here let vs marke wel, & remembre, that the high power & aucthoritie of kynges, with theyr makyng of lawes, iudgemētes,
Here let us mark well, & Remember, that the high power & Authority of Kings, with their making of laws, Judgments,
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1685
& officers, are the ordinaunces, not of man, but of God: & therfore is this word (through me) so many tymes repeted.
& Officers, Are the ordinances, not of man, but of God: & Therefore is this word (through me) so many times repeated.
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1686
Here is also well to be cōsidered and remembred, that this good ordre is appoynted of Gods wisedom, fauor,
Here is also well to be considered and remembered, that this good ordre is appointed of God's Wisdom, favour,
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1687
& loue, specially for them that loue god, & therfore he saith: I loue them, yt loue me.
& love, specially for them that love god, & Therefore he Says: I love them, that love me.
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1688
Also, in the boke of wisedom we may euidently learne, that a kynges power, aucthoritie,
Also, in the book of Wisdom we may evidently Learn, that a Kings power, Authority,
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1689
& strength, is a greate benefite of God, geuen of his great mercy, to the comfort of our greate misery.
& strength, is a great benefit of God, given of his great mercy, to the Comfort of our great misery.
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1690
For thus wee rede there spoken to kynges. Heare o ye kynges & vnderstand: learne ye yt be iudges of thendes of the yearth:
For thus we rede there spoken to Kings. Hear oh you Kings & understand: Learn you that be judges of thendes of the earth:
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1691
geue eare ye, that rule the multitudes: for ye power is geuen you of ye lord, and the strength frō the highest.
give ear you, that Rule the Multitudes: for you power is given you of the lord, and the strength from the highest.
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1692
Let vs learne also here by the infallible word of God, that kinges and other supreme & higher officers, are ordeined of god who is most highest,
Let us Learn also Here by the infallible word of God, that Kings and other supreme & higher Officers, Are ordained of god who is most highest,
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1693
& therfore they are here diligētely taught, to apply thēselfes, to knowledge & wisedom, necessary for the orderynge of Gods people, to their gouernaūce committed.
& Therefore they Are Here diligently taught, to apply themselves, to knowledge & Wisdom, necessary for the ordering of God's people, to their governance committed.
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1694
And they be here also taught by almighty God, that thei should reknowledge themselfes, to haue al their power & strength, not frō Rome,
And they be Here also taught by almighty God, that they should reknowledge themselves, to have all their power & strength, not from Room,
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1695
but immediatly of god most highest.
but immediately of god most highest.
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1696
We rede in the boke of Deuteronomy, yt al punishemēt perteineth to God, by this sentēce: We rede in the book of Deuteronomy, that all punishment pertaineth to God, by this sentence:
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1697
vengeaūce is mine, and I will reward.
vengeance is mine, and I will reward.
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1698
But this sentence we must vnderstād, to pertein also vnto ye magistrates, which do exercise Gods roume in iudgement & punishing, by good & godly lawes, here in yearth.
But this sentence we must understand, to pertain also unto you Magistrates, which do exercise God's room in judgement & punishing, by good & godly laws, Here in earth.
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1699
And the places of scripture whiche seme to remoue from emong al christian men, iudgement, punishment,
And the places of scripture which seem to remove from among all christian men, judgement, punishment,
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1700
or kyllyng, ought to be vnderstand, that no mā (of his awne priuate aucthoritie) may be iudge ouer other may punish, or may kil.
or killing, ought to be understand, that no man (of his awn private Authority) may be judge over other may Punish, or may kill.
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But we must refer al iudgemēt to god, to kynges & rulers, & iudges vnder thē, which be gods officers, to execute iustice,
But we must refer all judgement to god, to Kings & Rulers, & judges under them, which be God's Officers, to execute Justice,
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& by plain wordes of scripture, haue their aucthoritie & vse of ye swourd, graūted frō god,
& by plain words of scripture, have their Authority & use of you swourd, granted from god,
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as we are taught by S. Paule the dere & elect Apostle of our sauior Christ, whō we ought diligētly to obeye,
as we Are taught by S. Paul the dear & elect Apostle of our Saviour christ, whom we ought diligently to obey,
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1704
euen as we would obey our sauior Christ, yf he wer present. Thus. S. Paule writeth to the Roma.
even as we would obey our Saviour christ, if he were present. Thus. S. Paul Writeth to the Roma.
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1705
Let euery soule submit hymself, vnto the aucthoritie of the higher powers, for there is no power, Let every soul submit himself, unto the Authority of the higher Powers, for there is no power,
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1706
but of God, the powers that be, be ordeined of God, whosoeuer therfore resisteth the power, resisteth the ordinaunce of God,
but of God, the Powers that be, be ordained of God, whosoever Therefore Resisteth the power, Resisteth the Ordinance of God,
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1707
but they that resist, shal receiue to thēselfes dampnacion:
but they that resist, shall receive to themselves damnation:
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1708
for rulers are not fearful to thē that do good, but to thē that do euill.
for Rulers Are not fearful to them that do good, but to them that do evil.
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1709
Wilt thou be without feare of the power? Do well then, & so shalt thou be praysed of the same:
Wilt thou be without Fear of the power? Do well then, & so shalt thou be praised of the same:
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1710
for he is the minister of God, for thy wealthe.
for he is the minister of God, for thy wealth.
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1711
But & if thou do that, whiche is euill, then feare, for he beareth not the swourde for naught,
But & if thou do that, which is evil, then Fear, for he bears not the swourde for nought,
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1712
for he is the minister of God, to make vengeaunce on hym, that doth euill.
for he is the minister of God, to make vengeance on him, that does evil.
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1713
Wherfore ye must nedes obey, not onely for feare of vengeaūce, but also, because of conscience,
Wherefore you must needs obey, not only for Fear of vengeance, but also, Because of conscience,
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1714
and euē for this cause paie ye tribute, for they are Gods ministers, seruyng for the same purpose.
and even for this cause pay you tribute, for they Are God's Ministers, serving for the same purpose.
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1715
Here let vs al learne of S. Paule, the elect vessel of God, yt all persones hauing soules, (he excepteth none,
Here let us all Learn of S. Paul, the elect vessel of God, that all Persons having Souls, (he excepteth none,
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1716
nor exempteth none, neither priest, apostle, nor prophet, saieth. s.
nor exempteth none, neither priest, apostle, nor Prophet, Saith. s.
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1717
Chriso.) do owe of boundē duetie, and euen in conscience, obedience, submission & subiection, to the hygh powers, which be constituted in aucthoritie by god,
Christ.) do owe of bounden duty, and even in conscience, Obedience, submission & subjection, to the high Powers, which be constituted in Authority by god,
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1718
forasmuch as thei be gods liuetenauntes, Gods presidentes, Gods officers, Gods cōmissioners, Gods iudges, ordeyned of God hymself, of whom onely thei haue al their power, and all their aucthoritie. And thesame. s.
forasmuch as they be God's liuetenauntes, God's Presidents, God's Officers, God's commissioners, God's judges, ordained of God himself, of whom only they have all their power, and all their Authority. And The same. s.
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1719
Paule threateneth no lesse pain, then euerlasting dāpnacion to al disobediēt persons, to al resisters, against this generall and cōmon aucthoritie,
Paul threateneth no less pain, then everlasting damnation to all disobedient Persons, to all resisters, against this general and Common Authority,
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1720
forasmuch as they resist not man, but God, not mānes deuise and inuencion, but Gods wisedō, Gods ordre, power, and aucthoritie.
forasmuch as they resist not man, but God, not Man's devise and invention, but God's Wisdom, God's ordre, power, and Authority.
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1721
And here (good people) let vs all marke diligently, that it is not lawfull for inferiors and subiectes, in any case to resist the superior powers: for. s.
And Here (good people) let us all mark diligently, that it is not lawful for inferiors and Subjects, in any case to resist the superior Powers: for. s.
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1722
Paules wordes be playn, that whosoeuer resisteth, shall get to thēselfes dāpnacion: for whosoeuer resisteth, resisteth the ordinaūce of God.
Paul's words be plain, that whosoever Resisteth, shall get to themselves damnation: for whosoever Resisteth, Resisteth the Ordinance of God.
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1723
Our sauior Christe him self & his apostles, receiued many & diuerse iniuries of the vnfaithfull & wicked men in aucthoritie:
Our Saviour Christ him self & his Apostles, received many & diverse injuries of the unfaithful & wicked men in Authority:
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1724
yet we neuer rede, that thei, or any of thē, caused any sedicion or rebelliō agaynst aucthoritie.
yet we never rede, that they, or any of them, caused any sedition or rebellion against Authority.
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1725
We rede oft, that they paciently suffered al troubles, vexacions, slaunders, pangues, & paines, and death it self obediently, without tumulte or resistence.
We rede oft, that they patiently suffered all Troubles, vexations, slanders, pangs, & pains, and death it self obediently, without tumult or resistance.
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1726
They cōmitted their cause to him, that iudgeth righteously, and prayed for their enemyes hartely & earnestly.
They committed their cause to him, that Judgeth righteously, and prayed for their enemies heartily & earnestly.
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1727
They knew that ye aucthoritie of ye powers, was Gods ordinaunce, & therfore bothe in their wordes & dedes, they taught euer obedience to it,
They knew that you Authority of the Powers, was God's Ordinance, & Therefore both in their words & Deeds, they taught ever Obedience to it,
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1728
and neuer taught, nor did the contrary. The wicked iudge Pilat sayd to Christe:
and never taught, nor did the contrary. The wicked judge Pilat said to Christ:
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1729
knowest thou not that I haue power to crucifye the, and haue power also to lose the? Iesus aunswered: Knowest thou not that I have power to crucify thee, and have power also to loose thee? Iesus answered:
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1730
Thou couldest haue no power at all against me, except it were geuē the frō aboue.
Thou Couldst have no power At all against me, except it were given thee from above.
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1731
Wherby Christe taught vs plainly, that euen the wicked rulers haue their power and aucthoritie from God.
Whereby Christ taught us plainly, that even the wicked Rulers have their power and Authority from God.
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1732
And therfore it is not lawfull for their subiectes, by force to resyst thē, although they abuse their power;
And Therefore it is not lawful for their Subjects, by force to resist them, although they abuse their power;
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1733
muche lesse then it is lawfull for subiectes to resiste their godly & christian princes, whiche do not abuse their aucthoritie,
much less then it is lawful for Subjects to resist their godly & christian Princes, which do not abuse their Authority,
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1734
but vse thesame to Gods glory, & to the profyte and cōmoditie of Gods people. The holy apostle S. Peter cōmaundeth seruaūtes to be obedient to their masters, not onely,
but use The same to God's glory, & to the profit and commodity of God's people. The holy apostle S. Peter commandeth Servants to be obedient to their Masters, not only,
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1735
if they be good and gentle, but also, if they be euil and froward:
if they be good and gentle, but also, if they be evil and froward:
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1736
affirmyng, that the vocation & callyng of Gods people, is to bee pacient, and of the sufferyng syde.
affirming, that the vocation & calling of God's people, is to be patient, and of the suffering side.
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1737
And there he bringeth in, ye pacience of our sauior Christ to perswade obedience to gouernors,
And there he brings in, you patience of our Saviour christ to persuade Obedience to Governors,
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1738
yea, although they be wycked and wrong dooers.
yea, although they be wicked and wrong doers.
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1739
But let vs now heare S. Peter himself speake, for his awn wordes certifye best our conscience.
But let us now hear S. Peter himself speak, for his awn words certify best our conscience.
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1740
Thus he vttereth them in his firste Epistle: Thus he uttereth them in his First Epistle:
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1741
Seruauntes obeye your Masters with feare, not onely, if they be good and gentle, but also, if they bee frowarde:
Servants obey your Masters with Fear, not only, if they be good and gentle, but also, if they be forward:
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1742
For it is thanke worthy, if a man for conscience towarde God, suffereth grief, and suffreth wrōge vndeserued:
For it is thank worthy, if a man for conscience toward God, suffers grief, and suffers wrong undeserved:
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1743
for what praise is it, when ye be beaten for your faultes, if ye take it paciently,
for what praise is it, when you be beaten for your Faults, if you take it patiently,
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1744
but whē ye do wel, if you then suffre wrong, & take it paciently, then is there cause to haue thāke of God:
but when you do well, if you then suffer wrong, & take it patiently, then is there cause to have thank of God:
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1745
for hereunto verely were ye called.
for hereunto verily were you called.
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1746
For so did Christ suffre for vs, leauyng vs an exāple, that we should folow his steppes.
For so did christ suffer for us, leaving us an Exampl, that we should follow his steps.
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1747
Al these be the very wordes of . s. Peter . s. Dauid also teacheth vs a good lesson in this behalfe, who was many tymes most cruelly & wrongfullye persecuted of kyng Saule,
All these be the very words of. s. Peter. s. David also Teaches us a good Lesson in this behalf, who was many times most cruelly & wrongfully persecuted of King Saule,
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1748
and many tymes also put in ieoperdy and daūger of his life, by kyng Saule & his people:
and many times also put in jeopardy and danger of his life, by King Saule & his people:
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1749
yet he neuer resysted, neither vsed any force or violence against kyng Saule, his mortall enemy,
yet he never resisted, neither used any force or violence against King Saule, his Mortal enemy,
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1750
but did euer to his liege Lorde & master kyng Saule, moste true, most diligent, and most faithfull seruice.
but did ever to his liege Lord & master King Saule, most true, most diligent, and most faithful service.
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1751
In so muche, yt when the lord God had geuē kyng Saule into Dauides hādes in his awn caue, he would not hurt him,
In so much, that when the lord God had given King Saule into David's hands in his awn cave, he would not hurt him,
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1752
when he myght without all bodily perill, easly haue slain hym:
when he might without all bodily peril, Easily have slave him:
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1753
no, he would not suffre any of his seruaūtes, once to lay their handes vpon kyng Saule,
no, he would not suffer any of his Servants, once to lay their hands upon King Saule,
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1754
but praied to god in this wise: lord, kepe me from doyng that thyng vnto my master, the lordes anoynted:
but prayed to god in this wise: lord, keep me from doing that thing unto my master, the Lords anointed:
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1755
kepe me that I laye not my hande vpon him, seyng, he is ye anoynted of the lorde:
keep me that I say not my hand upon him, sing, he is the anointed of the lord:
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1756
for as truly as the lorde liueth, (except the lorde smyte him, or except his day come,
for as truly as the lord lives, (except the lord smite him, or except his day come,
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1757
or that he go doune to warre, & in battaill perishe) the Lorde be mercifull vnto me, that I lay not my hand vpon the lordes anoynted.
or that he go down to war, & in battle perish) the Lord be merciful unto me, that I lay not my hand upon the Lords anointed.
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1758
And yt Dauid mighte haue killed his enemye kyng Saule, it is euidētly proued, in the first boke of the kynges, both by ye cuttyng of ye lap of Saules garment, & also by the playn cōfession of kyng Saule.
And that David might have killed his enemy King Saule, it is evidently proved, in the First book of the Kings, both by you cutting of the lap of Saul's garment, & also by the plain Confessi of King Saule.
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Also another time (as it is mēcioned in the same boke) whē the most vnmercifull,
Also Another time (as it is mentioned in the same book) when the most unmerciful,
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1760
& most vnkynd kyng Saule did persecute poore Dauid, God did agayn geue kyng Saule into Dauides hādes, by castyng of kyng Saul & his whole army, into a dead slepe:
& most kind King Saule did persecute poor David, God did again give King Saule into David's hands, by casting of King Saul & his Whole army, into a dead sleep:
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1761
so that Dauid and one Abisai with him, came in the night into Saules hoste, wher Saule lay slepyng,
so that David and one Abishai with him, Come in the night into Saul's host, where Saule lay sleeping,
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1762
and his speare stacke in the groūd at his hed. Then said Abisai vnto Dauid:
and his spear stack in the ground At his head. Then said Abishai unto David:
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1763
God hath deliuered thyne enemy into thy hādes, at this tyme, now therfore let me smyte him once with my spear to the yearth,
God hath Delivered thine enemy into thy hands, At this time, now Therefore let me smite him once with my spear to the earth,
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1764
and I will not smyte him agayn the seconde tyme:
and I will not smite him again the seconde time:
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1765
meanyng thereby to haue kylled hym with one stroke, & to haue made him sure for euer.
meaning thereby to have killed him with one stroke, & to have made him sure for ever.
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1766
And Dauid answered, & sayd to Abisai, destroy him not:
And David answered, & said to Abishai, destroy him not:
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1767
for who cā lay his hādes on the lordes anoynted & be giltles? And Dauid said furthermore:
for who can lay his hands on the Lords anointed & be guiltless? And David said furthermore:
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1768
as sure as the lord liueth, the lord shal smite him, or his day shall come to dye,
as sure as the lord lives, the lord shall smite him, or his day shall come to die,
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1769
or he shall descend into battaill, & there perish. The lord kepe me frō laiyng my handes vpon the lordes anoynted.
or he shall descend into battle, & there perish. The lord keep me from laying my hands upon the Lords anointed.
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1770
But take thou now the speare yt is at his head, & the cruse of water, & let vs go: and so he did.
But take thou now the spear that is At his head, & the cruse of water, & let us go: and so he did.
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1771
Here is euidently proued, that we may not resyst, nor in any wayes hurt, an anoynted kyng, which is Gods liuetenaūt, vecegerent,
Here is evidently proved, that we may not resist, nor in any ways hurt, an anointed King, which is God's livetenaunt, vecegerent,
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1772
and highest minister in that countrey, where he is kyng.
and highest minister in that country, where he is King.
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1773
But peraduenture, some here would saye, that Dauid in his awne defence, might haue killed kyng Saule lawfully, & with a safe conscience.
But Peradventure, Some Here would say, that David in his awn defence, might have killed King Saule lawfully, & with a safe conscience.
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1774
But holy Dauid did knowe, that he might in no wise resist, hurt, or kyl, his souereigne lorde & kyng: But holy David did know, that he might in no wise resist, hurt, or kill, his sovereign lord & King:
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1775
he dyd knowe, that he was but king Saules subiect, though he wer in great fauor with God,
he did know, that he was but King Saul's Subject, though he were in great favour with God,
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1776
& his enemy king Saule out of gods fauor.
& his enemy King Saule out of God's favour.
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1777
Therfore, though he wer neuer so much prouoked, yet he refused vtterly to hurt the lordes anoynted.
Therefore, though he were never so much provoked, yet he refused utterly to hurt the Lords anointed.
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1778
He durst not, for offending God, & his awne cōscience, (althought he had occasion & opportunitie) once lay his handes vpō Gods high officer ye king, whō he did know to be a person reserued (for his office sake) onely to Gods punishmēt and iudgemēt.
He durst not, for offending God, & his awn conscience, (Although he had occasion & opportunity) once lay his hands upon God's high officer you King, whom he did know to be a person reserved (for his office sake) only to God's punishment and judgement.
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1779
Therfore he prayeth so ofte, & so earnestly, yt he laye not his handes vpon the Lordes anoynted.
Therefore he Prayeth so oft, & so earnestly, that he say not his hands upon the lords anointed.
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1780
And by these.ii. exāples s.
And by these ii Examples s.
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1781
Dauid (beyng named in scripture a man after Gods awne hart) geueth a general rule and lesson, to all subiectes in the world, not to resist their liege lord & king, not to take a sweard by their priuate aucthoritie, against their king, gods anointed, who onely beareth the sweard, by gods aucthoritie,
David (being nam in scripture a man After God's awn heart) Giveth a general Rule and Lesson, to all Subjects in the world, not to resist their liege lord & King, not to take a sword by their private Authority, against their King, God's anointed, who only bears the sword, by God's Authority,
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1782
for the maintenaūce of the good, & for the punishmēt of ye euil:
for the maintenance of the good, & for the punishment of you evil:
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1783
who onely by Gods law, hath the vse of the swearde at his cōmaundemēt, & also hath all power, iurisdiction, regiment,
who only by God's law, hath the use of the sword At his Commandment, & also hath all power, jurisdiction, regiment,
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1784
& coercion, as supreme gouernor of all his realmes & dominiōs, and that, euen by the aucthoritie of god, & by gods ordinaunces.
& coercion, as supreme governor of all his Realms & Dominions, and that, even by the Authority of god, & by God's ordinances.
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1785
Yet another notable story & doctrine, is in the second boke of the kynges, that maketh also for this purpose.
Yet Another notable story & Doctrine, is in the second book of the Kings, that makes also for this purpose.
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1786
Whē an Amalechite, by king Saules awn cōsent & cōmaūdemēt, had kylled kyng Saul, he wēt to Dauid, supposing to haue had great thāke for his message, that he had killed Dauids mortall enemy,
When an Amalekite, by King Saul's awn consent & Commandment, had killed King Saul, he went to David, supposing to have had great thank for his message, that he had killed David Mortal enemy,
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1787
and therfore he made great hast, to tel to Dauid the chaūce:
and Therefore he made great haste, to tell to David the chance:
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1788
bringyng with him kyng Saules croune, that was vpon his hed and his bracelet that was vpon his arme, to perswade his tidynges to be true.
bringing with him King Saul's crown, that was upon his head and his bracelet that was upon his arm, to persuade his tidings to be true.
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1789
But godly Dauid was so farr frō reioysyng at these newes, that immediatly he rēt his clothes of his backe, he mourned & wepte, and sayde to the messenger:
But godly David was so Far from rejoicing At these news, that immediately he rend his clothes of his back, he mourned & wept, and said to the Messenger:
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1790
how is it, that thou wast not afraied, to laie thy hādes on the lordes anoynted, to destroy him? And by & by, Dauid made one of his seruauntes to kil ye messenger, saiyng:
how is it, that thou wast not afraid, to lay thy hands on the Lords anointed, to destroy him? And by & by, David made one of his Servants to kill you Messenger, saying:
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1791
thy bloud be on thine awne hed, for thy awn mouth hath testified against the, grauntyng yt thou hast slain the Lordes anoynted.
thy blood be on thine awn head, for thy awn Mouth hath testified against thee, granting that thou hast slave the lords anointed.
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1792
These examples being so manifest & euident, it is an intollerable ignoraūce, madnesse, and wickednesse for subiectes, to make any murmuryng, rebellion, resistence, commocion or insurrection, agaynst their moste dere & most dread souereigne lorde and kyng, ordeined and appoynted of Gods goodnesse,
These Examples being so manifest & evident, it is an intolerable ignorance, madness, and wickedness for Subjects, to make any murmuring, rebellion, resistance, commotion or insurrection, against their most dear & most dread sovereign lord and King, ordained and appointed of God's Goodness,
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1793
for their cōmoditie, peace, and quietnes.
for their commodity, peace, and quietness.
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1794
Yet let vs beleue vndoubtedly, (good christiā people) that we may not obey Kynges, Magistrates,
Yet let us believe undoubtedly, (good christian people) that we may not obey Kings, Magistrates,
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1795
or any other, (though thei be our awne fathers) if thei would cōmaunde vs to do any thyng, contrary to Gods cōmaundemētes.
or any other, (though they be our awn Father's) if they would command us to do any thing, contrary to God's Commandments.
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1796
In such a case, we ought to say with the Apostles: we must rather obeye God, then man.
In such a case, we ought to say with the Apostles: we must rather obey God, then man.
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1797
But neuertheles in ye case, we maye not in any wyse resist violētly, or rebell against rulers,
But nevertheless in the case, we may not in any wise resist violently, or rebel against Rulers,
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1798
or make any insurrection, sediciō, or tumultes, either by force of armes, (or otherwaies) against the anoynted of the Lord,
or make any insurrection, sedition, or tumults, either by force of arms, (or otherways) against the anointed of the Lord,
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1799
or any of his appointed officers.
or any of his appointed Officers.
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1800
But we must in suche case, paciently suffre all wronges and iniuries, referryng the iudgement of oure cause onely to God.
But we must in such case, patiently suffer all wrongs and injuries, referring the judgement of our cause only to God.
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1801
Let vs feare ye terrible punishmēt of almightie God, against traitors, or rebellious persones, by the example of Chore, Dathan,
Let us Fear you terrible punishment of almighty God, against Traitors, or rebellious Persons, by the Exampl of Chore, Dathan,
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1802
and Abiron, whiche repined and grudged against Gods Magistrates, and officers, and therfore the earth opened,
and Abiram, which repined and grudged against God's Magistrates, and Officers, and Therefore the earth opened,
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1803
& swallowed them vp a liue.
& swallowed them up a live.
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1804
Other for their wicked murmuryng, & rebelliō, wer by a sodain fire sent of God vtterly consumed.
Other for their wicked murmuring, & rebellion, were by a sudden fire sent of God utterly consumed.
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1805
Other for their froward behauiour to their rulers, & gouernors, Gods ministers, were sodainly stricken, with a foule leprosy.
Other for their froward behaviour to their Rulers, & Governors, God's Ministers, were suddenly stricken, with a foul leprosy.
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1806
Other wer stinged to death, with wonderful straunge firy serpentes. Other were stinged to death, with wondered strange firy Serpents.
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1807
Other wer sore plagued, so that ther was killed in one day, the numbre of fourtene thousand and seuen hundred,
Other were soar plagued, so that there was killed in one day, the numbered of fourtene thousand and seuen hundred,
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1808
for rebellion agaynst them, whō God had appoynted to be in aucthoritie.
for rebellion against them, whom God had appointed to be in Authority.
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1809
Absalon also, rebelling against his father king Dauid, was punished with a straunge and notable death. Absalom also, rebelling against his father King David, was punished with a strange and notable death.
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1810
And lette no man thynke, that he can escape vnpunished, that cōmitteth treason, conspiracy, or rebellion, agaynste his souereigne Lorde the Kynge,
And let no man think, that he can escape unpunished, that Committeth treason, Conspiracy, or rebellion, against his sovereign Lord the King,
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1811
though he commit thesame neuer so secretly, either in thought, woorde, or dede:
though he commit The same never so secretly, either in Thought, word, or deed:
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1812
neuer so priuely, in hys priuie chambre, by hymselfe, or openly communicatyng, and consultyng with other:
never so privily, in his privy chamber, by himself, or openly communicating, and consulting with other:
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1813
For treason will not be hid: treason will out at the length.
For treason will not be hid: treason will out At the length.
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1814
God will haue that moste detestable vice, bothe opened and punished, for that it is so directly against hys ordinaunce,
God will have that most detestable vice, both opened and punished, for that it is so directly against his Ordinance,
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1815
and agaynste hys hygh principall iudge, and anoynted in yearth.
and against his high principal judge, and anointed in earth.
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1816
The violence and iniury, that is committed against aucthoritie, is cōmitted agaynste God, the common weale,
The violence and injury, that is committed against Authority, is committed against God, the Common weal,
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1817
and the whole realme, whiche God wyll haue knowen, and condignely punished, one way or other.
and the Whole realm, which God will have known, and condignly punished, one Way or other.
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1818
For it is notably wrytten of the Wiseman in Scripture, in the boke called Ecclesiastes:
For it is notably written of the Wiseman in Scripture, in the book called Ecclesiastes:
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1819
wishe the Kyng no euyll, in thy thought, or speake no hurt of hym in thy priuy chābre: wish the King no evil, in thy Thought, or speak no hurt of him in thy privy chamber:
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1820
for a byrde of the aire shall betraye thy voyce, and with her fethers, shall she bewraye thy wordes.
for a bird of the air shall betray thy voice, and with her Feathers, shall she bewray thy words.
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1821
These lessons & exāples are writē for our learnyng.
These Lessons & Examples Are written for our learning.
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1822
Let vs al therfore feare the moste detestable vice of rebelliō, euer knowyng and remembring, that he that resisteth commō aucthoritie, resisteth God and his ordinaunce,
Let us all Therefore Fear the most detestable vice of rebellion, ever knowing and remembering, that he that Resisteth Common Authority, Resisteth God and his Ordinance,
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1823
as it may be proued by many other mo places of holy Scripture.
as it may be proved by many other more places of holy Scripture.
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1824
And here let vs take hede, that we vnderstād not these, or suche other like places (whiche so streightly commaunde obedience to superiors,
And Here let us take heed, that we understand not these, or such other like places (which so streightly command Obedience to superiors,
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1825
and so streightly punisheth rebellion, and disobedience to thesame) to be meant in any cōdiciō of the pretensed power of the bishop of Rome.
and so streightly Punisheth rebellion, and disobedience to The same) to be meant in any condition of the pretenced power of the bishop of Rome.
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1826
For truely the scripture of God alloweth no suche vsurped power, full of enormities, abusions & blasphemies.
For truly the scripture of God alloweth no such usurped power, full of enormities, abusions & Blasphemies.
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1827
But the true meanyng of these, and suche places, be to extol and set furthe, Gods true ordinaunce,
But the true meaning of these, and such places, be to extol and Set forth, God's true Ordinance,
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and ye aucthoritie of Gods anointed kynges, and of their officers appoynted vnder them. And concernyng the vsurped power of the bishop of Rome, which he most wrongfully chalengeth,
and you Authority of God's anointed Kings, and of their Officers appointed under them. And Concerning the usurped power of the bishop of Room, which he most wrongfully challenges,
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1829
as the successor of Christe, & Peter:
as the successor of Christ, & Peter:
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1830
we maye easely perceiue, how false, feined, and forged it is, not onely in that, it hath no sufficient grounde in holy scripture, out also by the fruites and doctrine therof.
we may Easily perceive, how false, feigned, and forged it is, not only in that, it hath no sufficient ground in holy scripture, out also by the fruits and Doctrine thereof.
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1831
For our sauior Christ, & s.
For our Saviour christ, & s.
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1832
Peter teacheth most earnestly and agreably obedience to kynges, as to the chief, & supreme rulers in this world, next vnder God:
Peter Teaches most earnestly and agreeably Obedience to Kings, as to the chief, & supreme Rulers in this world, next under God:
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1833
but the bishop of Rome teacheth immunities, priuiledges, exempciōs, and disobedience, moste clearly agaynst Christes doctrine and s.
but the bishop of Rome Teaches immunities, privileges, exemptions, and disobedience, most clearly against Christ's Doctrine and s.
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1834
Peters, He ought therefore rather to be called Antichriste, & the succcssor of the Scribes & Phariseis, then Christes vicar, or s. Peters successor:
Peter's, He ought Therefore rather to be called Antichrist, & the succcssor of the Scribes & Pharisees, then Christ's vicar, or s. Peter's successor:
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1835
seyng, that not only in this poynt, but also in other weightie matters of Christian religiō, in matters of remission of synnes,
sing, that not only in this point, but also in other weighty matters of Christian Religion, in matters of remission of Sins,
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1836
& of saluacion, he teacheth so directly agaynst, both s. Peter & against our sauior Christe:
& of salvation, he Teaches so directly against, both s. Peter & against our Saviour Christ:
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1837
Who not onely taught obediēce to kynges, but also practised obedience, in their cōuersaciō & liuyng.
Who not only taught Obedience to Kings, but also practised Obedience, in their Conversation & living.
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1838
For we rede, that they both paied tribute to the kyng.
For we rede, that they both paid tribute to the King.
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1839
And also we rede, that the holye virgyn Mary, mother to our sauior Christ, and Ioseph, who was taken for his father, at the emperors cōmaundemente, went to the citie of Dauid,
And also we rede, that the holy Virgae Marry, mother to our Saviour christ, and Ioseph, who was taken for his father, At the Emperor's Commandment, went to the City of David,
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1840
named Bethleem, to be taxed emōg other, & to declare their obedience, to the magistrates, for Gods ordinaunces sake.
nam Bethlehem, to be taxed among other, & to declare their Obedience, to the Magistrates, for God's ordinances sake.
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1841
And here let vs not forget ye blessed virgin Maries obedience:
And Here let us not forget you blessed Virgae Mary's Obedience:
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1842
for although, she was highly in Gods fauor, and Christes naturall mother, & was also great with chylde that same time,
for although, she was highly in God's favour, and Christ's natural mother, & was also great with child that same time,
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1843
& so nigh her trauaile, that she was deliuered in her iourney:
& so High her travail, that she was Delivered in her journey:
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1844
yet, she gladly without any excuse or grudgyng (for cōscience sake) did take that cold & foule winter iourney, beyng in the meane ceason so poore, that she lay in the stable,
yet, she gladly without any excuse or grudging (for conscience sake) did take that cold & foul winter journey, being in the mean season so poor, that she lay in the stable,
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1845
and there she was deliuered of Christ. And according to thesame, lo, how s. Peter agreeth, writing by expresse wordes, in his first Epistle:
and there she was Delivered of christ. And according to The same, lo, how s. Peter agreeth, writing by express words, in his First Epistle:
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1846
submit your selfes, (saieth he) vnto kinges, as vnto the chief heddes, or vnto rulers, submit your selves, (Saith he) unto Kings, as unto the chief Heads, or unto Rulers,
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1847
as vnto them, that are sent of hym, for the punishment of euill doers, & for laude of thē that do well,
as unto them, that Are sent of him, for the punishment of evil doers, & for laud of them that do well,
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1848
for so is the wil of God. I •ede not to expoūd these wordes, they be so plain of thēselfes. S. Peter doth not say:
for so is the will of God. I •ede not to expound these words, they be so plain of themselves. S. Peter does not say:
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88
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1849
submit your selfes vnto me, as supreme hed of the Churche, neither he saith, submit your selfes frō time to time, to my successors in Rome:
submit your selves unto me, as supreme head of the Church, neither he Says, submit your selves from time to time, to my Successors in Room:
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1850
but he saith, submit your sels vnto your kyng, your supreme head, and vnto those, that he appoynteth in aucthoritie vnder hym.
but he Says, submit your sells unto your King, your supreme head, and unto those, that he appointeth in Authority under him.
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1851
For that ye shal so shew your obedience, it is the wil of God. God will that you be in subiection to your hed and king.
For that you shall so show your Obedience, it is the will of God. God will that you be in subjection to your head and King.
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1852
That is Gods ordinaunce, Gods cōmaundement, & Gods holy will, that the whole body of euery realme,
That is God's Ordinance, God's Commandment, & God's holy will, that the Whole body of every realm,
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1853
and al the membres & partes of thesame, shalbe subiect to their hed, their kynge, and that (as S. Peter writeth) for the Lordes sake:
and all the members & parts of The same, shall Subject to their head, their King, and that (as S. Peter Writeth) for the lords sake:
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1854
and (as S. Paule writeth) for consciēce sake, and not for feare onely.
and (as S. Paul Writeth) for conscience sake, and not for Fear only.
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1855
Thus we learne by the worde of God, to yeld to oure kyng, that is dewe to oure kyng, that is, honor, obedience, paimentes of dewe taxes, customes, tributes, subsidies, loue and feare.
Thus we Learn by the word of God, to yield to our King, that is dew to our King, that is, honour, Obedience, payments of dew Taxes, customs, Tributes, subsidies, love and Fear.
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1856
Thus we knowe partly our bounden dueties to commō aucthoritie: nowe let vs learne to accomplishe thesame.
Thus we know partly our bounden duties to Common Authority: now let us Learn to accomplish The same.
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1857
And let vs moste instauntly and hartely praye to God, the onely aucthor of all aucthoritie,
And let us most instantly and heartily pray to God, the only author of all Authority,
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1858
for all them that be in aucthoritie, according as S. Paule willeth, writyng thus to Timothe, in his first Epistle:
for all them that be in Authority, according as S. Paul wills, writing thus to Timothy, in his First Epistle:
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1859
I exhort therfore, that aboue all thynges, prayers, supplicacions, intercessions, and geuing of thankes be doen for all men,
I exhort Therefore, that above all things, Prayers, supplications, intercessions, and giving of thanks be done for all men,
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1860
for kynges, and for all that bee in aucthoritie, that we maye liue a quiete and a peaceable life, with al godlines and honestie:
for Kings, and for all that be in Authority, that we may live a quiet and a peaceable life, with all godliness and honesty:
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1861
for that is good, and accepted in the sight of God our sauior. Here s.
for that is good, and accepted in the sighed of God our Saviour. Here s.
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1862
Paule maketh an earnest and an especiall exhortacion, concernyng geuyng of thankes, and praier for kynges and rulers, saiyng:
Paul makes an earnest and an especial exhortation, Concerning giving of thanks, and prayer for Kings and Rulers, saying:
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1863
aboue al thynges, as he might say, in any wise principally & chiefly, let prayer be made for kynges.
above all things, as he might say, in any wise principally & chiefly, let prayer be made for Kings.
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1864
Let vs hartely thāke God for his greate and excellent benefite and prouidēce, cōcernyng the state of kynges.
Let us heartily thank God for his great and excellent benefit and providence, Concerning the state of Kings.
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1865
Let vs pray for thē, that they may haue Gods fauor, and Gods proteccion. Let vs pray, that they may euer in al thinges haue God before their eyes.
Let us pray for them, that they may have God's favour, and God's protection. Let us pray, that they may ever in all things have God before their eyes.
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1866
Let vs pray, that they may haue wisedom, strength, iustice, clemēcie, zeale to Gods glory, to Gods veritie, to christian soules, and to the common wealth.
Let us pray, that they may have Wisdom, strength, Justice, clemency, zeal to God's glory, to God's verity, to christian Souls, and to the Common wealth.
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1867
Let vs praye, that they maye rightly vse their swourde and aucthoritie, for the maintenaunce & defence of the catholique faith, conteined in holy scripture,
Let us pray, that they may rightly use their swourde and Authority, for the maintenance & defence of the catholic faith, contained in holy scripture,
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1868
and of their good and honest subiectes, and for the feare and punishement of the euill, and vicious people.
and of their good and honest Subjects, and for the Fear and punishment of the evil, and vicious people.
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1869
Let vs praye, that they may faithfully folowe the moste faithfull kynges and capitaines in the Bible, Dauid, Ezechias, Iosias, & Moses, with such other.
Let us pray, that they may faithfully follow the most faithful Kings and Captains in the bible, David, Hezekiah, Iosias, & Moses, with such other.
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1870
And let vs praye for our selfes, that we maye liue Godly, in holy and christiā cōuersaciō: And let us pray for our selves, that we may live Godly, in holy and christian Conversation:
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1871
so we shal haue God of our side. And then let vs not feare, what man can do against vs:
so we shall have God of our side. And then let us not Fear, what man can do against us:
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1872
so we shall liue in true obedience, bothe to oure moste mercifull kynge in heauen, and to oure moste Christian kynge in earthe:
so we shall live in true Obedience, both to our most merciful King in heaven, and to our most Christian King in earth:
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1873
so shall we please God, and haue the excedynge benefite, peace of consciēce, reste and quietnesse here in this worde,
so shall we please God, and have the exceeding benefit, peace of conscience, rest and quietness Here in this word,
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1874
& after thys lyfe, we shall enioye a better lyfe, rest, peace, and the eternal blisse of heauē:
& After this life, we shall enjoy a better life, rest, peace, and the Eternal bliss of heaven:
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1875
whiche he graunt vs all, that was obedient for vs al, euē to the death of the crosse Iesus Christ:
which he grant us all, that was obedient for us all, even to the death of the cross Iesus christ:
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1876
to whom with the father, and the holy ghost, be al honor & glory, bothe now & euer. Amen.
to whom with the father, and the holy ghost, be all honour & glory, both now & ever. Amen.
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1877
¶ An Homelie of whoredome and vnclennesse.
¶ an Homely of whoredom and uncleanness.
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1878
ALthough, there want not (good christian people) great swarmes of vices, worthi to be rebuked, (vnto such decai is true godlynes & verteous liuinge now come) yet aboue other vices the outragious seas of adultery, whoredome, fornicacion,
ALthough, there want not (good christian people) great swarms of vices, worthy to be rebuked, (unto such decai is true godliness & virtuous living now come) yet above other vices the outrageous Seas of adultery, whoredom, fornication,
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1879
and vnclennesse, haue not onelye braste in, but also ouerflowed, almoste the whoole worlde, vnto the greate dishonor of God, the excedyng infamie of the name of Christ, the notable decay of true religion and the vtter destruction of the publique wealthe:
and uncleanness, have not only braste in, but also overflowed, almost the whoole world, unto the great dishonour of God, the exceeding infamy of the name of christ, the notable decay of true Religion and the utter destruction of the public wealth:
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1880
and that so abundātly, that through the customable vse thereof, thys vice is growē into suche an height, that in a maner emong many, it is compted no sin at all,
and that so abundantly, that through the customable use thereof, this vice is grown into such an height, that in a manner among many, it is counted no since At all,
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1881
but rather a pastyme, a dalliaunce, and but a touche of youthe, not rebuked but winked at, not punyshed, but laughed at:
but rather a pastime, a dalliance, and but a touch of youth, not rebuked but winked At, not punished, but laughed At:
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1882
wherfore it is necessarye at this presente, to entreat of the syn of whoredom, and fornicacion, declaringe vnto you, the greatnes of this syn,
Wherefore it is necessary At this present, to entreat of the sin of whoredom, and fornication, declaring unto you, the greatness of this sin,
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1883
and how odious, hatefull, and abhominable it is, and hath alwaye been reputed, before God and al good men,
and how odious, hateful, and abominable it is, and hath alway been reputed, before God and all good men,
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1884
and how greuously it hath been punished, bothe by the lawe of God, and the lawes of diuerse princes.
and how grievously it hath been punished, both by the law of God, and the laws of diverse Princes.
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1885
Again, to shewe you certayne remedies, whereby ye maye, (through the grace of God) eschew this moste detestable synne of whoredom and fornicacion,
Again, to show you certain remedies, whereby you may, (through the grace of God) eschew this most detestable sin of whoredom and fornication,
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1886
and lead youre lyfes, in all honestie and cleannesse.
and led your life's, in all honesty and cleanness.
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1887
And that ye maye perceiue, that fornicacion, and whoredome are (in the sight of God) moste abhominable synnes, ye shall call to remembraunce this commaundemēt of GOD: thou shalte not commit adultery:
And that you may perceive, that fornication, and whoredom Are (in the sighed of God) most abominable Sins, you shall call to remembrance this Commandment of GOD: thou shalt not commit adultery:
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1888
by the whiche woorde adultery, although it bee properly vnderstande, of the vnlawful commixcion of a maryed manne with any woman beside his wife,
by the which word adultery, although it be properly understand, of the unlawful commixcion of a married man with any woman beside his wife,
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1889
or of a wife, with any man beside her husbande:
or of a wife, with any man beside her husband:
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1890
yet therby is signified also, all vnlawfull vse of those partes, whiche bee ordeined for generacion.
yet thereby is signified also, all unlawful use of those parts, which be ordained for generation.
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1891
And this one commaundement (forbiddyng adultery) dooth sufficiently painte, and sette out before our iyes, the greatnesse of this synne of whoredome,
And this one Commandment (forbidding adultery) doth sufficiently paint, and Set out before our eyes, the greatness of this sin of whoredom,
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1892
and manifestly declareth, how greatly it ought to bee abhorred of all honest and faithfull persones.
and manifestly Declareth, how greatly it ought to be abhorred of all honest and faithful Persons.
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1893
And that none of vs all, shall thynke hymselfe excepted from this commaundement, whether we be old,
And that none of us all, shall think himself excepted from this Commandment, whither we be old,
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1894
or young, maried, or vnmaried, man, or woman, heare what God the father saieth, by his mooste excellent Prophete Moses:
or young, married, or unmarried, man, or woman, hear what God the father Saith, by his most excellent Prophet Moses:
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1895
there shalbee no whore, emong the daughters of Israell, nor no whoremongers, emong the sonnes of Israell.
there shalbe no whore, among the daughters of Israel, nor no whoremongers, among the Sons of Israel.
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1896
Here is whoredome, fornicacion, and all vnclennesse forbidden, to all kyndes of people, all degrees, and all ages, without excepcion.
Here is whoredom, fornication, and all uncleanness forbidden, to all Kinds of people, all Degrees, and all ages, without exception.
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1897
And that wee shall not doubt, but that this precept perteineth to vs in deede:
And that we shall not doubt, but that this precept pertaineth to us in deed:
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1898
heare what Christe (the perfecte teacher of all truthe) saieth in the newe Testament:
hear what Christ (the perfect teacher of all truth) Saith in the new Testament:
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1899
ye haue heard (saieth Christe) that it was saied to theim of the old tyme: thou shalte not commit adultery: you have herd (Saith Christ) that it was said to them of the old time: thou shalt not commit adultery:
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1900
but I saie vnto you, whosoeuer seeth a womā to haue his lust of her, hath committed adultery with her all ready in his harte.
but I say unto you, whosoever sees a woman to have his lust of her, hath committed adultery with her all ready in his heart.
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1901
Here our sauior Christe, doth not onely confirme and stablishe the lawe agaynste adultery, geuen in the olde Testament of God the father, by his seruaunt Moses,
Here our Saviour Christ, does not only confirm and establish the law against adultery, given in the old Testament of God the father, by his servant Moses,
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1902
and make it of full strength, continually to remain emong the professors of his name in the newe lawe:
and make it of full strength, continually to remain among the professors of his name in the new law:
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1903
But he also (condempnyng the grosse interpretacion of the Scribes and Phariseis, whiche taught, that the aforesaied commaundement onely required to abstein from the outward adultery,
But he also (condemning the gross Interpretation of the Scribes and Pharisees, which taught, that the aforesaid Commandment only required to abstain from the outward adultery,
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1904
and not from the filthie desires and vnpure lustes) teacheth vs an exacte and full perfeccion of puritie and clennesse of life, bothe to kepe our bodies vndefiled,
and not from the filthy Desires and unpure lusts) Teaches us an exact and full perfection of purity and cleanness of life, both to keep our bodies undefiled,
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1905
and our hartes pure and fre, from all euill thoughtes, carnall desires, and fleshly consentes.
and our hearts pure and from, from all evil thoughts, carnal Desires, and fleshly consents.
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1906
Howe can wee then bee free from this commaundement, where so greate charge is laied vpon vs? Maie a seruaunt do what he will in any thyng, hauyng a commaundement of his master to the cōtrary? Is not Christe our Master? Are not wee his seruauntes? Howe then maie wee neglecte our Masters will,
Howe can we then be free from this Commandment, where so great charge is laid upon us? May a servant do what he will in any thing, having a Commandment of his master to the contrary? Is not Christ our Master? are not we his Servants? Howe then may we neglect's our Masters will,
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1907
and pleasure, and folowe oure awne will and phantasie? Ye are my frendes (saieth Christe) if you kepe those thynges, that I commaunde you.
and pleasure, and follow our awn will and fantasy? You Are my Friends (Saith Christ) if you keep those things, that I command you.
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1908
Nowe hath Christe our Master commaunded vs, that we should forsake all vnclennesse, and lecherie, bothe in body and spirite:
Now hath Christ our Master commanded us, that we should forsake all uncleanness, and lechery, both in body and Spirit:
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1909
this therfore must we do, if we loke to please GOD.
this Therefore must we do, if we look to please GOD.
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1910
In the Gospell of sainct Matthewe, we reade that the Scribes and Phariseis, were greuously offended with Christe,
In the Gospel of saint Matthew, we read that the Scribes and Pharisees, were grievously offended with Christ,
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1911
because his disciples did not kepe the tradicions of the fore fathers:
Because his Disciples did not keep the traditions of the before Father's:
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1912
for thei washed not their handes, when thei went to diner or supper, and emong other thynges, Christ aunswered, and saied: heare and vnderstand:
for they washed not their hands, when they went to dinner or supper, and among other things, christ answered, and said: hear and understand:
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1913
not that thyng, whiche entereth into the mouthe defileth the man, but that, whiche commeth out of the mouthe, defileth the man.
not that thing, which entereth into the Mouth Defileth the man, but that, which comes out of the Mouth, Defileth the man.
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1914
For those thinges, whiche procede out of the mouthe, come furth from the hart and thei defile the man.
For those things, which proceed out of the Mouth, come forth from the heart and they defile the man.
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1915
For out of the hart, procede euill thoughtes, murders, breakyng of wedlocke, whoredome, theftes, false witnes, blasphemies:
For out of the heart, proceed evil thoughts, murders, breaking of wedlock, whoredom, thefts, false witness, Blasphemies:
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1916
these are the thynges, whiche defile a man. Here maie we se, that not onely murder, thefte, false witnes, & blasphemie, defile men:
these Are the things, which defile a man. Here may we see, that not only murder, theft, false witness, & blasphemy, defile men:
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1917
but also euill thoughtes, breakyng of wedlocke, fornicacion, and whoredome.
but also evil thoughts, breaking of wedlock, fornication, and whoredom.
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1918
Who is nowe of so litle witte, that he will esteme whoredome, and fornicacion, to bee thynges of smal importaunce,
Who is now of so little wit, that he will esteem whoredom, and fornication, to be things of small importance,
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1919
and of no waight before God? Christe (whiche is the truthe and cannot lye) saieth, that euill thoughtes, breakyng of wedlocke, whoredome,
and of no weight before God? Christ (which is the truth and cannot lie) Saith, that evil thoughts, breaking of wedlock, whoredom,
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1920
and fornicacion, defile a manne, that is to saie, corrupte bothe the body and soule of manne,
and fornication, defile a man, that is to say, corrupt both the body and soul of man,
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1921
and make theim, of the Temples of the holy Ghoste, the filthy dunghill, or dungeon of all vncleane spirites, of the Mansion of GOD, the dwellyng place of Sathan.
and make them, of the Temples of the holy Ghost, the filthy dunghill, or dungeon of all unclean spirits, of the Mansion of GOD, the Dwelling place of Sathan.
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1922
Agayne, in the Gospell of saincte Ihon, when the woman taken in adultery, was broughte vnto Christe, saied not he vnto her:
Again, in the Gospel of saint John, when the woman taken in adultery, was brought unto Christ, said not he unto her:
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1923
Go thy waie and synne no more? Dooth not he here call whoredome synne? And what is the rewarde of synne,
Go thy Way and sin no more? Doth not he Here call whoredom sin? And what is the reward of sin,
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1924
but euerlastyng deathe? If whoredome bee synne, then is it not lawful for vs to commit it. For. S. Ihon saith:
but everlasting death? If whoredom be sin, then is it not lawful for us to commit it. For. S. John Says:
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1925
he that cōmitteth synne, is of the deuill. And our sauior saith, euery one that committeth syn, is the seruaunt of syn. he that Committeth sin, is of the Devil. And our Saviour Says, every one that Committeth sin, is the servant of sin.
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1926
If whoredom had not been syn, surely S. Ihon Baptist, would neuer haue rebuked kyng Herode, for takyng his brothers wife:
If whoredom had not been sin, surely S. John Baptist, would never have rebuked King Herod, for taking his Brother's wife:
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1927
but he tolde him plainly, that it was not lawfull for him, to take his brothers wife.
but he told him plainly, that it was not lawful for him, to take his Brother's wife.
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1928
He wynked not at the whoredom of Herode, although he wer a kyng of greate power but boldely reproued hym,
He winked not At the whoredom of Herod, although he were a King of great power but boldly reproved him,
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1929
for his wicked and abhominable liuyng, although for thesame he lost his hedde.
for his wicked and abominable living, although for The same he lost his head.
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1930
But he would rather suffre deathe (then see GOD so dishonored, by the breakyng of his holy precept) then to suffre whoredome to be vnrebuked, euen in a Kyng.
But he would rather suffer death (then see GOD so dishonoured, by the breaking of his holy precept) then to suffer whoredom to be unrebuked, even in a King.
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1931
If whoredome had been but a pastyme, a daliaunce, and a thyng not to bee passed of (as many coumpt it now a daies) truely, Ihon had been more then twyse madde,
If whoredom had been but a pastime, a dalliance, and a thing not to be passed of (as many count it now a days) truly, John had been more then twice mad,
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1932
if he would haue had the displeasure of a king, if he would haue been cast into prison,
if he would have had the displeasure of a King, if he would have been cast into prison,
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1933
and lost his hedde for a trifle.
and lost his head for a trifle.
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1934
But Ihō knewe right well, how filthy, stynkyng, and abhominable, the synne of whoredome is, in the sight of GOD,
But Ihō knew right well, how filthy, stinking, and abominable, the sin of whoredom is, in the sighed of GOD,
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1935
therefore would not he leaue it vnrebuked, no, not in a kyng. If whoredome bee not lawfull in a kyng, neither is it lawfull in a subiect.
Therefore would not he leave it unrebuked, no, not in a King. If whoredom be not lawful in a King, neither is it lawful in a Subject.
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1936
If whoredome bee not lawfull in a publique officer, neither is it lawfull in a priuate persone.
If whoredom be not lawful in a public officer, neither is it lawful in a private person.
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1937
If it bee not lawfull, neither in kyng, nor subiecte, neither in commō officer, nor priuate persone,
If it be not lawful, neither in King, nor Subject, neither in Common officer, nor private person,
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1938
truely, then is it lawfull in no man, nor woman, of whatsoeuer degree, or age thei bee.
truly, then is it lawful in no man, nor woman, of whatsoever degree, or age they be.
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1939
Furthermore, in the Actes of the Apostles, we reade, that when the Apostles and Elders, with the whole congregacion, were gathered together to pacifie the hartes of the faithfull dwellyng at Antioche, (whiche were disquieted through the false doctryne, of certain Iewishe preachers) thei sente worde to the brethren, that it semed good to the holy ghost, Furthermore, in the Acts of the Apostles, we read, that when the Apostles and Elders, with the Whole congregation, were gathered together to pacify the hearts of the faithful Dwelling At Antioch, (which were disquieted through the false Doctrine, of certain Jewish Preachers) they sent word to the brothers, that it seemed good to the holy ghost,
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1940
and to them, to charge them with no more, then with necessary thynges:
and to them, to charge them with no more, then with necessary things:
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1941
emōg other, thei willed them to abstein from Idolatry, and fornicacion, frō which (said thei) if ye kepe your selfes, ye shal do wel
among other, they willed them to abstain from Idolatry, and fornication, from which (said they) if you keep your selves, you shall do well
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91
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1942
Note here, how these holy and blessed fathers of Christes Churche, would charge the congregacion with no mo thynges, then wer necessary.
Note Here, how these holy and blessed Father's of Christ's Church, would charge the congregation with no more things, then were necessary.
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92
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1943
Marke also, how emong those thynges, from the whiche thei commaunded the brethren of Antioche to abstein, fornicacion and whoredom is numbred.
Mark also, how among those things, from the which they commanded the brothers of Antioch to abstain, fornication and whoredom is numbered.
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92
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1944
It is therfore necessary, by the determinacion and consent of the holy ghost, and the apostles and elders, with the whole congregacion, that, as from Idolatry and supersticion:
It is Therefore necessary, by the determination and consent of the holy ghost, and the Apostles and Elders, with the Whole congregation, that, as from Idolatry and Superstition:
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92
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1945
so likewise we must abstein from fornicaciō and whoredom.
so likewise we must abstain from fornication and whoredom.
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92
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1946
Is it necessary vnto saluaciō to abstein from Idolatry? So is it, to abstein from whoredom.
Is it necessary unto salvation to abstain from Idolatry? So is it, to abstain from whoredom.
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92
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1947
Is there any nigher waie, to leade vnto dampnacion, then to bee an Idolater? No,
Is there any nigher Way, to lead unto damnation, then to be an Idolater? No,
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92
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1948
euen so, neither is there a nerer waie to dampnacion, then to be a fornicator, and an whoremonger.
even so, neither is there a nearer Way to damnation, then to be a fornicator, and an whoremonger.
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92
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1949
Now, where are those people, whiche so lightly esteme breakyng of wedlocke, whoredom, fornicaciō and adultery? It is necessary, saieth the holy ghost, the blessed Apostles, the elders, with the whole congregacion of Christ:
Now, where Are those people, which so lightly esteem breaking of wedlock, whoredom, fornication and adultery? It is necessary, Saith the holy ghost, the blessed Apostles, the Elders, with the Whole congregation of christ:
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93
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1950
it is necessary to saluacion (saiethe) to abstein from whoredō.
it is necessary to salvation (Saith) to abstain from whoredom.
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93
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1951
If it bee necessary vnto saluacion, then wo be to them, whiche neglectyng their saluacion, geue their myndes to so filthye,
If it be necessary unto salvation, then woe be to them, which neglecting their salvation, give their minds to so filthy,
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93
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1952
and stinkyng sinne, to so wicked vice, to suche detestable abhominacion. But lette vs heare, what the blessed Apostle sainct Paule saith to this matter.
and stinking sin, to so wicked vice, to such detestable abomination. But let us hear, what the blessed Apostle saint Paul Says to this matter.
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93
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1953
Writyng to the Romaynes, he hath these wordes: Let vs cast awaie the woorkes of darkenes, and put on the armours of light.
Writing to the Romans, he hath these words: Let us cast away the works of darkness, and put on the armours of Light.
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93
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1954
Let vs walke honestly as it wer in the daie tyme, not in eatyng and drynkyng, Let us walk honestly as it were in the day time, not in eating and drinking,
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93
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1955
neither in chambrynges and wantonnesse, neither in striefe and enuiyng, but put ye on the Lorde Iesus Christ,
neither in chambrynges and wantonness, neither in striefe and enuiyng, but put you on the Lord Iesus christ,
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93
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1956
and make not prouision for the fleshe, to fulfill the lustes of it.
and make not provision for the Flesh, to fulfil the lusts of it.
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93
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1957
Here the holy Apostle exhorteth vs to caste awaie the workes of darkenesse, whiche (emōg other) he calleth gluttonous eatyng, drinkyng, chāberyng and wantonnesse, whiche all are ministeries vnto that vice,
Here the holy Apostle exhorteth us to cast away the works of darkness, which (among other) he calls gluttonous eating, drinking, chambering and wantonness, which all Are ministeries unto that vice,
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93
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1958
and preparacions to induce & bring in, the filthy synne of the fleshe.
and preparations to induce & bring in, the filthy sin of the Flesh.
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93
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1959
He calleth theim the deedes and woorkes of darkenes, not onely because thei are customably dooen in darkenesse,
He calls them the Deeds and works of darkness, not only Because they Are customably done in darkness,
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93
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1960
or in the night tyme, (for euery one that doth euill, hateth the light,
or in the night time, (for every one that does evil, hates the Light,
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93
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1961
neither commeth he to the light, least his workes should be reproued) but that thei lead the right waie vnto that vtter darkenesse, where wepyng and gnashyng of teethe shalbee.
neither comes he to the Light, lest his works should be reproved) but that they led the right Way unto that utter darkness, where weeping and gnashing of teeth shalbe.
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93
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1962
And he saieth in another place of thesame Epistle: Thei that are in the fleshe, cannot please GOD.
And he Saith in Another place of The same Epistle: They that Are in the Flesh, cannot please GOD.
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93
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1963
We are debtors to the fleshe, not that wee should liue after the fleshe, for if ye liue after the fleshe, ye shall dye.
We Are debtors to the Flesh, not that we should live After the Flesh, for if you live After the Flesh, you shall die.
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93
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1964
Agayn he saieth, flye from whoredome, for euery synne that a manne committeth, is without his bodye,
Again he Saith, fly from whoredom, for every sin that a man Committeth, is without his body,
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93
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1965
but whosoeuer committeth whoredome, synneth against his awne body.
but whosoever Committeth whoredom, Sinneth against his awn body.
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93
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1966
Dooe ye not knowe, that youre membres are the Temple of the holy Ghoste, whiche is in you, whom also ye haue of GOD, Do you not know, that your members Are the Temple of the holy Ghost, which is in you, whom also you have of GOD,
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93
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1967
and ye are not youre awne? For ye are derely bought: glorifie GOD in your bodies. &c. And a litle before, he saieth:
and you Are not your awn? For you Are dearly bought: Glorify GOD in your bodies. etc. And a little before, he Saith:
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93
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1968
Dooe ye not knowe, that your bodies are the membres of Christe? Shall I then take the membres of Christ,
Do you not know, that your bodies Are the members of Christ? Shall I then take the members of christ,
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93
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1969
and make them the membres of an whore? God forbid.
and make them the members of an whore? God forbid.
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93
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1970
Do ye not knowe that he, whiche cleueth to an whore, is made one body with her? There shalbee two in one fleshe (saith he):
Do you not know that he, which cleueth to an whore, is made one body with her? There shalbe two in one Flesh (Says he):
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93
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1971
but he that cleueth to the lorde, is one spirite. What Godly reasons doth the blessed apostle s.
but he that cleueth to the lord, is one Spirit. What Godly Reasons does the blessed apostle s.
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93
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1972
Paule bryng furth here, to disswade vs from whoredom, and al vnclennesse? Your members (saieth he) are the Temple of the holy Ghoste:
Paul bring forth Here, to dissuade us from whoredom, and all uncleanness? Your members (Saith he) Are the Temple of the holy Ghost:
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93
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1973
whiche, whosoeuer doth defile, God wil destroy him as (saieth s. Paule.
which, whosoever does defile, God will destroy him as (Saith s. Paul.
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93
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1974
If we be the Temple of the holy Ghoste, how vnsittyng then is it, to driue that holy spirite frō vs, through whoredome,
If we be the Temple of the holy Ghost, how unfitting then is it, to driven that holy Spirit from us, through whoredom,
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93
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1975
and in his place to set the wicked spirites of vnclennesse and fornicacion, and to be ioyned,
and in his place to Set the wicked spirits of uncleanness and fornication, and to be joined,
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93
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1976
and do seruice to theim? Ye are derely bought (saieth he) therefore glorifie God in your bodies.
and do service to them? You Are dearly bought (Saith he) Therefore Glorify God in your bodies.
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93
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1977
Christ that innocent lambe of God, hath bought vs, from the seruitude of the deuil, not with corruptible gold and siluer,
christ that innocent lamb of God, hath bought us, from the servitude of the Devil, not with corruptible gold and silver,
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93
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1978
but with his most precious and dere harte bloudde.
but with his most precious and dear heart blood.
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93
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1979
To what intente? That wee should fall again vnto our olde vnclennesse, and abhominable liuyng? Naie verely:
To what intent? That we should fallen again unto our old uncleanness, and abominable living? Nay verily:
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93
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1980
But that wee should serue hym, all the daies of our life, in holinesse, and righteousnesse: But that we should serve him, all the days of our life, in holiness, and righteousness:
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93
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1981
that we should glorifie hym in our bodies, by puritie and clennesse of life. He declareth also, that our bodies are the members of Christe.
that we should Glorify him in our bodies, by purity and cleanness of life. He Declareth also, that our bodies Are the members of Christ.
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93
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1982
How vnsemely a thyng is it then, to cease to bee incorporate and one with Christe,
How unseemly a thing is it then, to cease to be incorporate and one with Christ,
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93
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1983
and through whoredome to be ioyned, and made all one with an whore? What greater dishonor,
and through whoredom to be joined, and made all one with an whore? What greater dishonour,
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93
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1984
or iniurie can we do to Christ, then to take awaie from hym, ye members of his body,
or injury can we do to christ, then to take away from him, you members of his body,
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93
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1985
and to ioyne them to whores, deuils, and wicked spirites? And what more dishonoure can we do to our selfes,
and to join them to whores, Devils, and wicked spirits? And what more dishonour can we do to our selves,
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93
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1986
then through vnclennesse, to lose so excellent a dignitie and fredome, and to become bonde slaues,
then through uncleanness, to loose so excellent a dignity and freedom's, and to become bond slaves,
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93
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1987
and miserable captiues, to the spirites of darkenesse? Lette vs therefore considre, first the glory of Christe,
and miserable captives, to the spirits of darkness? Let us Therefore Consider, First the glory of Christ,
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93
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1988
and then our state, our dignitie and fredome, wherein God hath set vs, by geuyng vs his holy spirite,
and then our state, our dignity and freedom's, wherein God hath Set us, by giving us his holy Spirit,
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93
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1989
and lette vs valeauntly defende thesame, against Sathan, and all his craftie assautes, that Christ maie bee honored,
and let us valeauntly defend The same, against Sathan, and all his crafty assaults, that christ may be honoured,
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93
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1990
and that we loose not our libertie, but still remain in one spirite with hym.
and that we lose not our liberty, but still remain in one Spirit with him.
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93
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1991
Moreouer, in his Epistle to the Ephesians, the blessed Apostle willeth vs, to bee so pure, Moreover, in his Epistle to the Ephesians, the blessed Apostle wills us, to be so pure,
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94
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1992
and free, from adultery, fornicacion, and all vnclennesse, that we not once name them emong vs (as it becommeth sainctes) nor filthinesse,
and free, from adultery, fornication, and all uncleanness, that we not once name them among us (as it becomes Saints) nor filthiness,
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94
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1993
nor foolishe talkyng, nor iestyng, whiche are not commely, but rather geuyng of thankes.
nor foolish talking, nor jesting, which Are not commely, but rather giving of thanks.
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94
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1994
For this ye knowe (saieth he) that no whoremonger, either vncleane person, or coueteous persone, (whiche is an Idolater) hath any inheritaunce in the kyngdome of Christe, and God. For this you know (Saith he) that no whoremonger, either unclean person, or covetous person, (which is an Idolater) hath any inheritance in the Kingdom of Christ, and God.
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94
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1995
And that we should remembre to bee holy, pure, and free frō all vnclennesse:
And that we should Remember to be holy, pure, and free from all uncleanness:
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94
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1996
the holy Apostle calleth vs sainctes, because we are sanctified, and made holy in the bloud of Christe, through the holy ghoste.
the holy Apostle calls us Saints, Because we Are sanctified, and made holy in the blood of Christ, through the holy ghost.
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94
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1997
Now, if we bee sainctes, what haue we to do with the maners of the Heathen? Saincte Peter saieth:
Now, if we be Saints, what have we to do with the manners of the Heathen? Saint Peter Saith:
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95
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1998
as he, whiche called you, is holy, euen so, bee ye holy also, in all your conuersacion, because it is written:
as he, which called you, is holy, even so, be you holy also, in all your Conversation, Because it is written:
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95
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1999
Be ye holy, for I am holy.
Be you holy, for I am holy.
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2000
Hetherto haue we heard how greuous a synne, fornicacion, and whoredome is, and howe greatly God doth abhorre it, throughout the whole scripture.
Hitherto have we herd how grievous a sin, fornication, and whoredom is, and how greatly God does abhor it, throughout the Whole scripture.
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95
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2001
Howe can it any otherwyse be, then a synne of moste abhominacion, seyng it once may not be named emonge the christians, muche lesse, it may in any poynt be committed.
Howe can it any otherwise be, then a sin of most abomination, sing it once may not be nam among the Christians, much less, it may in any point be committed.
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95
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2002
And surely, if we would weyghe the greatnes of this synne, and consydre it in the right kynde, we shoulde fynde the synne of whoredom, to be that most fylthy lake, foule puddle,
And surely, if we would weyghe the greatness of this sin, and Consider it in the right kind, we should find the sin of whoredom, to be that most filthy lake, foul puddle,
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95
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2003
and stynkyng synke, wherinto all kyndes of synnes, and euils flow, wher also, they haue their restynge place, and abydinge.
and stinking sink, whereinto all Kinds of Sins, and evils flow, where also, they have their resting place, and abiding.
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2004
For hath not the adulterer a pryde in hys whoredome? as the Wisemā sayeth:
For hath not the adulterer a pride in his whoredom? as the Wiseman Saith:
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2005
They are glad when they haue done euyl, and reioyse in thinges that are starke naught.
They Are glad when they have done evil, and rejoice in things that Are stark nought.
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2006
Is not the adulterer also ydle, and delighteth in no godly exercise, but onely in that his most filthy,
Is not the adulterer also idle, and delights in no godly exercise, but only in that his most filthy,
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2007
and beastly pleasure? Is not his minde abstracte, and vtterlye drawen awaye, from all vertous studyes,
and beastly pleasure? Is not his mind abstract, and utterly drawn away, from all virtuous studies,
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2008
and fruicteful labours, and onely gyuen to carnall imaginacions? Doth not the whoremonger geue his mynde to glottonye, that he maye be the more apte, to serue hys lustes,
and fruicteful labours, and only given to carnal Imaginations? Does not the whoremonger give his mind to gluttony, that he may be the more apt, to serve his lusts,
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2009
& carnall pleasures? Doeth not the adulterer geue hys mynde to couetuousnes, and to pollyng and pillyng of other, that he maye be the moreable to mainteyne his harlottes and whores,
& carnal pleasures? Doth not the adulterer give his mind to couetuousnes, and to polling and pillyng of other, that he may be the moreable to maintain his harlots and whores,
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2010
and to contynue in hys filthye, and vnlawfull loue? Swelleth he not also with enuye, agaynst other, fearynge that his preye shoulde be allured,
and to continue in his filthy, and unlawful love? Swells he not also with envy, against other, fearing that his prey should be allured,
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2011
and taken awaye from hym? Agayne, is he not yrefull, and replenished with wrath and displeasure,
and taken away from him? Again, is he not ireful, and replenished with wrath and displeasure,
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2012
euen agaynste his beste beloued, if at any tyme, his beastly and deuyllishe requeste be letted ▪ what synne or kynde of synne is it, that is not ioyned with fornicacion and whoredome? Is it a monstre of manye heades:
even against his best Beloved, if At any time, his beastly and deuyllishe request be letted ▪ what sin or kind of sin is it, that is not joined with fornication and whoredom? Is it a monster of many Heads:
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2013
It receyueth all kyndes of vices, and refuseth all kyndes of vertues.
It receiveth all Kinds of vices, and Refuseth all Kinds of Virtues.
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2014
If one seuerall synne bryngeth dampnacion, what is to be thought of that synne, which is accompanyed with all euyls,
If one several sin bringeth damnation, what is to be Thought of that sin, which is accompanied with all evils,
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2015
and hath waytynge on it, whatsoeuer is hatefull to God, dampnable to man, and pleasunt to Sathan?
and hath waiting on it, whatsoever is hateful to God, damnable to man, and pleasunt to Sathan?
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2016
Great is the dampnacion, that hangeth ouer the heades of fornicatours, and adulterers.
Great is the damnation, that hangs over the Heads of fornicators, and Adulterers.
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2017
What shal I speake of other incommodities, which issue, and flowe out of this stinkynge puddell of whoredome? Is not that treasure, which before all other, is most regarded of honest persons, the good fame and name of man and woman, loste through whoredome? What patrimony, what substaunce, what goodes, what riches, doth whoredome shortly consume and brynge to naughte? What valiauntes and strengthe, is many times made weake,
What shall I speak of other incommodities, which issue, and flow out of this stinking puddell of whoredom? Is not that treasure, which before all other, is most regarded of honest Persons, the good fame and name of man and woman, lost through whoredom? What patrimony, what substance, what goods, what riches, does whoredom shortly consume and bring to naught? What valiants and strength, is many times made weak,
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2018
and destroyed with whoredome? What wyt is so fyne, that is not doted and defaced throughe whoredome? What beautye (althoughe it were neuer so excellent) is not obscured through whoredome?
and destroyed with whoredom? What wit is so fine, that is not doted and defaced through whoredom? What beauty (although it were never so excellent) is not obscured through whoredom?
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2019
Is not whoredome an enemye to the pleasaunte flour of youth? and bringeth it not gray heares and olde age,
Is not whoredom an enemy to the pleasant flour of youth? and brings it not grey hears and old age,
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2020
before the tyme? What gyft of nature (although it were neuer so precious) is not corrupted with whoredom? Come not the Frēche pockes, with other diuerse diseases of whoredome? From whence come so many bastardes and misbegotten children, to the hyghe displeasure of God,
before the time? What gift of nature (although it were never so precious) is not corrupted with whoredom? Come not the French Pocks, with other diverse diseases of whoredom? From whence come so many bastards and misbegotten children, to the high displeasure of God,
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2021
and dishonoure of holy wedlocke, but of whoredome? How many consume all their substaunce and goodes,
and dishonour of holy wedlock, but of whoredom? How many consume all their substance and goods,
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2022
and at the laste falle into suche extreme pouerty, that afterward they steale, and so are hanged through whoredome? What contencion and manslaughter commeth of whoredom? How many maydens be deflowred,
and At the laste fall into such extreme poverty, that afterwards they steal, and so Are hanged through whoredom? What contention and manslaughter comes of whoredom? How many maidens be deflowered,
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2023
how many wyfes corrupted, howe many wydowes defyled, through whoredom? How much is the publique weale impoueryshed,
how many wife's corrupted, how many Widows defiled, through whoredom? How much is the public weal impoverished,
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2024
and troubled through whoredom? How muche is Gods worde contempned and depraued by whoredome & whoremongers? Of this vice, commeth a great parte of the diuorces, whiche (now a dayes) be so cōmonly accustomed and vsed, by mēs priuate aucthoritie, to the great displeasure of God,
and troubled through whoredom? How much is God's word contemned and depraved by whoredom & whoremongers? Of this vice, comes a great part of the divorces, which (now a days) be so commonly accustomed and used, by men's private Authority, to the great displeasure of God,
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2025
and the breache of the most holy knotte and bonde of matrimonye. For when this most detestable sinne is once crept into the breaste of the adulterer,
and the breach of the most holy knot and bond of matrimony. For when this most detestable sin is once crept into the breast of the adulterer,
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2026
so that he is entangled with vnlawfull, and vnchaste loue, streyghtwayes, hys true and lawfull wyfe is despyced, her presence is abhorred, her companye stynketh,
so that he is entangled with unlawful, and unchaste love, straightways, his true and lawful wife is despyced, her presence is abhorred, her company stinketh,
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2027
and is lothsome, whatsoeuer she doth, is de•prap•ed, there is no quietnes in the house, so longe as she is in sighte:
and is loathsome, whatsoever she does, is de•prap•ed, there is no quietness in the house, so long as she is in sight:
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2028
Therefore to make shorte tale, muste she awaye, for her husbande can brooke her no lenger.
Therefore to make short tale, must she away, for her husband can brook her no longer.
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2029
Thus through whoredome, is the honest and innocent wyfe put awaye, and an harlot receiued in her stede:
Thus through whoredom, is the honest and innocent wife put away, and an harlot received in her stead:
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2030
and in lyke sorte, it happeneth many tymes in the wyfe, towardes her husbande.
and in like sort, it Happeneth many times in the wife, towards her husband.
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2031
O abhominacion? Christ oure sauiour, very God and man, commynge to restore the lawe of hys heauenly father,
O abomination? christ our Saviour, very God and man, coming to restore the law of his heavenly father,
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2032
vnto the righte sense, vnderstandinge, & meanynge, (emong other thinges) refourmed the abuse of this law of God.
unto the right sense, understanding, & meaning, (among other things) reformed the abuse of this law of God.
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2033
For where as the Iewes vsed, of a long sufferaūce, by custome, to put away their wyfes at their pleasure, for euery cause: For where as the Iewes used, of a long sufferance, by custom, to put away their wife's At their pleasure, for every cause:
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2034
Christ correctyng that euyl custome, did teache that if any man put awaye his wyfe,
christ correcting that evil custom, did teach that if any man put away his wife,
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2035
& marieth an other, for any cause, except onely for adultery, (which then was death by the law) he was an adulterer,
& Marrieth an other, for any cause, except only for adultery, (which then was death by the law) he was an adulterer,
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2036
and forced also hys wyfe so diuorced, to cōmitte adulterye, if she were ioyned to any other man:
and forced also his wife so divorced, to commit adultery, if she were joined to any other man:
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2037
& the man also, so ioyned with her, to cōmitte adultery.
& the man also, so joined with her, to commit adultery.
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2038
In what case then are those adulterers, which for the loue of an whore, put awaye their true and lawfull wyfe, againste all lawe, ryght, reason,
In what case then Are those Adulterers, which for the love of an whore, put away their true and lawful wife, against all law, right, reason,
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2039
and conscience? O, dampnable is the state wherin thei stande. Swifte destruction shall fall on them, if they repent not, and amende not:
and conscience? O, damnable is the state wherein they stand. Swift destruction shall fallen on them, if they Repent not, and amend not:
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2040
for God wyll not euer suffer holy wedlocke, thus to be dishonoured, hated and despyced.
for God will not ever suffer holy wedlock, thus to be dishonoured, hated and despyced.
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2041
He will once punishe this carnal and licencious maner of liuing, and cause, that his holy ordinaunce shalbe had in reuerence, and honoure.
He will once Punish this carnal and licentious manner of living, and cause, that his holy Ordinance shall had in Reverence, and honour.
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2042
For surely, wedlocke (as the Apostle saieth) is honorable emonge all men, and the bed vndefyled:
For surely, wedlock (as the Apostle Saith) is honourable among all men, and the Bed undefiled:
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2043
But whoremongers and fornicatours, God wyll iudge, 〈 ◊ 〉 is to saye, punishe and cōdempne.
But whoremongers and fornicators, God will judge, 〈 ◊ 〉 is to say, Punish and condemn.
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2044
But to what purpose is this labour taken, to describe, and set furth the greatnes of the synne of whoredome,
But to what purpose is this labour taken, to describe, and Set forth the greatness of the sin of whoredom,
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2045
and the incommodities that issue and flowe out of it, seynge that breath and toungue shall soner fayle any man,
and the incommodities that issue and flow out of it, sing that breath and tongue shall sooner fail any man,
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2046
then he shall, or maye be able to set it out, according to the abhominacion and haynousnes therof? Notwithstandynge thys is spoken to the entent, that all men shoulde flee whoredome,
then he shall, or may be able to Set it out, according to the abomination and haynousnes thereof? Notwithstanding this is spoken to the intent, that all men should flee whoredom,
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2047
and lyue in the feare of God. God graunt, that it maye not be spoken in vayne.
and live in the Fear of God. God grant, that it may not be spoken in vain.
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2048
Now wyll I declare vnto you in ordre, with what greuous punishmentes, God in tymes passe, plagued adulterye:
Now will I declare unto you in ordre, with what grievous punishments, God in times pass, plagued adultery:
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2049
and howe certayne worldly Princes also, dyd punishe it, that ye maye perceaue, that whoredom and fornicaciō be synnes, no lesse detestable in the sight of God,
and how certain worldly Princes also, did Punish it, that you may perceive, that whoredom and fornication be Sins, no less detestable in the sighed of God,
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2050
& of all good men, then I haue hytherto vttered.
& of all good men, then I have hitherto uttered.
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2051
In the fyrst boke of Moyses we reade, that when mankynd began to be multiplyed vpon the yearth, the men and women gaue their myndes so greatlye to carnall delectacion, In the fyrst book of Moses we read, that when mankind began to be multiplied upon the earth, the men and women gave their minds so greatly to carnal delectation,
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2052
and fylthy pleasure, that they lyued without all feare of God.
and filthy pleasure, that they lived without all Fear of God.
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2053
God seynge this their beastlye and abhominable liuynge, and perceyuynge that they amended not, but rather encreased dayly more and more, in their synfull and vncleane maners, repented that he euer had made man:
God sing this their beastly and abominable living, and perceiving that they amended not, but rather increased daily more and more, in their sinful and unclean manners, repented that he ever had made man:
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2054
and to shewe how greatly he abhorred adultery, whoredome, fornicacion, and all vnclennes, he made all the fountaynes of the depe yearth, to burste out,
and to show how greatly he abhorred adultery, whoredom, fornication, and all uncleanness, he made all the fountains of the deep earth, to burst out,
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2055
and the ••uces of heauen to be opened, so that the rayne came downe vpon the yearth, by the space of forty dayes,
and the ••uces of heaven to be opened, so that the rain Come down upon the earth, by the Molle of forty days,
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2056
and forty nyghtes, and by thys meanes, destroyed the whole world, and all mankynde, eighte persons onely excepted, that is to saye, Noe, the preacher of righteousnes (as Sainct Peter calleth hym) and his wyfe, his three sonnes, and their wyfes.
and forty nights, and by this means, destroyed the Whole world, and all mankind, eighte Persons only excepted, that is to say, No, the preacher of righteousness (as Saint Peter calls him) and his wife, his three Sons, and their wife's.
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O what a greuous plague, dyd God cast here vpon all lyuyng creatures, for the synne of whordome? For the which, God toke vengeaunce, not onely of man,
O what a grievous plague, did God cast Here upon all living creatures, for the sin of whoredom? For the which, God took vengeance, not only of man,
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but also of beastes, foules, and all lyuynge creatures.
but also of beasts, fowls, and all living creatures.
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Manslaughter was committed before, yet was not the worlde destroyed for that, but for whoredome, all the worlde (fewe onely excepte) was ouerflowed with waters, and so peryshed:
Manslaughter was committed before, yet was not the world destroyed for that, but for whoredom, all the world (few only except) was overflowed with waters, and so perished:
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An example worthye to be remembred, that ye maye learne to feare GOD.
an Exampl worthy to be remembered, that you may Learn to Fear GOD.
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We reade agayne, that for the fylthye synne of vncleannes, Sodome and Gomorre, and the other cytyes nyghe vnto them, were destroyed, with fyre and brymstone from heauen, We read again, that for the filthy sin of uncleanness, Sodom and Gomorrah, and the other cities High unto them, were destroyed, with fire and brimstone from heaven,
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so that there was neither man, woman, chylde, nor beaste, nor yet anye thynge that grewe vpon the yearth, there lefte vndestroyed.
so that there was neither man, woman, child, nor beast, nor yet any thing that grew upon the earth, there left undestroyed.
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Whose harte trembleth not at the hearynge of this hystorie? Who is so drowned in whoredome and vncleannes, that wil not nowe for euer after, leaue this abhominable liuynge, seynge that God so greuously punysheth vncleannes, to rayne fyre and brymstone from heauen, to destroye whole cyties, to kyll man, womā,
Whose heart Trembleth not At the hearing of this history? Who is so drowned in whoredom and uncleanness, that will not now for ever After, leave this abominable living, sing that God so grievously Punisheth uncleanness, to rain fire and brimstone from heaven, to destroy Whole cities, to kill man, woman,
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and chylde, and all other liuynge creatures there abydyng, to consume wyth fyre, all that euer grewe? what can be more manyfest tokens of Gods wrathe and vengeaūce against vncleannes,
and child, and all other living creatures there abiding, to consume with fire, all that ever grew? what can be more manifest tokens of God's wrath and vengeance against uncleanness,
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and impuritie of lyfe? Marke this hystorye, (good people) and feare the vengeaunce of God.
and impurity of life? Mark this history, (good people) and Fear the vengeance of God.
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Do we not reade also, that GOD dyd smyte Pharao, and his house, with great plagues, Do we not read also, that GOD did smite Pharaoh, and his house, with great plagues,
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because that he vngodly desyred Sara, the wyfe of Abraham? Lykewyse reade we of Abimelech, Kynge of Gerar,
Because that he ungodly desired Sarah, the wife of Abraham? Likewise read we of Abimelech, King of Gerar,
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although he touched her not by carnal knowledge.
although he touched her not by carnal knowledge.
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These plagues and punyshmētes, did God caste vpon fylthye and vncleane persones, before the law was geuen, (the lawe of nature onely reignynge in the hartes of men) to declare,
These plagues and punishments, did God cast upon filthy and unclean Persons, before the law was given, (the law of nature only reigning in the hearts of men) to declare,
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howe greate loue he had to matrimonye: and agayne, howe muche he abhorred adulterye, fornicacion, and all vncleannes.
how great love he had to matrimony: and again, how much he abhorred adultery, fornication, and all uncleanness.
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And when the lawe that forbad whoredome, was geuen by Moyses to the Iewes, dyd not God commaunde, that the transgressours thereof, shoulde be put to death? The wordes of the lawe be these:
And when the law that forbade whoredom, was given by Moses to the Iewes, did not God command, that the transgressors thereof, should be put to death? The words of the law be these:
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Who so cōmitteth adulterye with anye mans wyfe, shal dye the death, bothe the man and the woman, Who so Committeth adultery with any men wife, shall die the death, both the man and the woman,
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because he hath broken wedlocke wyth hys neighbours wyfe.
Because he hath broken wedlock with his neighbours wife.
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In the lawe also it was cōmaunded, that a damosell and a man taken together in whoredome, should be both stooned to death.
In the law also it was commanded, that a damosel and a man taken together in whoredom, should be both stooned to death.
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In an other place we also reade, that God commaunded Moyses, to take all the heade rulers, and princes of the people,
In an other place we also read, that God commanded Moses, to take all the head Rulers, and Princes of the people,
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& to to hang them vpon gybbets openly, that euery man might see them, because they eyther committed, or dyd not punishe whoredom.
& to to hang them upon gybbets openly, that every man might see them, Because they either committed, or did not Punish whoredom.
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Agayne, dyd not God sende suche a plague emonge the people, for fornication and vncleannes, that they dyed in one daye, three and twenty thousande? I passe ouer for lacke of tyme, many other historyes of the holy Byble, which declare the greuous vengeaunce,
Again, did not God send such a plague among the people, for fornication and uncleanness, that they died in one day, three and twenty thousande? I pass over for lack of time, many other histories of the holy bible, which declare the grievous vengeance,
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and heauy displeasure of God, agaynste whoremongers, and adulterers. Certes, this extreme punyshment appoynted of God, sheweth euidently, how greatly God hateth whoredom.
and heavy displeasure of God, against whoremongers, and Adulterers. Certes, this extreme punishment appointed of God, shows evidently, how greatly God hates whoredom.
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And let vs not doubte, but that God at thys present, abhorreth all maner of vncleannes, no lesse then he did in the olde lawe:
And let us not doubt, but that God At this present, abhorreth all manner of uncleanness, no less then he did in the old law:
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and wyll vndoubtedly punishe it, both in this worlde, and in the worlde to come. For he is a God, that can abyde no wyckednes:
and will undoubtedly Punish it, both in this world, and in the world to come. For he is a God, that can abide no wickedness:
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therefore oughte it to be eschewed of all, that tendre the glorye of God, and the saluacion of theyr awne soules. Sainct Paule saieth:
Therefore ought it to be Eschewed of all, that tendre the glory of God, and the salvation of their awn Souls. Saint Paul Saith:
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all these thynges are written for oure example, and to teache vs the feare of God,
all these things Are written for our Exampl, and to teach us the Fear of God,
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and the obedience to his holy lawe.
and the Obedience to his holy law.
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For if God spared not the naturall braunches, neither wyll he spare vs, that be but graftes, if we commit lyke offence.
For if God spared not the natural branches, neither will he spare us, that be but grafts, if we commit like offence.
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If God destroyed many thousandes of people, many cyties, yea the whole worlde, for whoredome, let vs not flatter oure selfes,
If God destroyed many thousandes of people, many cities, yea the Whole world, for whoredom, let us not flatter our selves,
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and thinke we shal eschape free, and without punishment.
and think we shall escape free, and without punishment.
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For he hath promised in hys holy lawe, to sende moste greuous plagues vpon them, that transgresse his holy commaundementes.
For he hath promised in his holy law, to send most grievous plagues upon them, that transgress his holy Commandments.
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Thus haue we hearde, howe God punisheth the synne of adulterye:
Thus have we heard, how God Punisheth the sin of adultery:
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let vs nowe heare certayn lawes, which the cyuile Magistrates deuised, in dyuers countrays, for the punishmēt therof:
let us now hear certain laws, which the Civil Magistrates devised, in Diverse countrays, for the punishment thereof:
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that we maye learne, how vnclennes hath euer bene detested in all well ordered cyties and cōmon wealthes, and emonge all honeste persons.
that we may Learn, how uncleanness hath ever be detested in all well ordered cities and Common wealths, and among all honest Persons.
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The lawe emong the Lepre•ans was thys, that when any were taken in adultery, they were bound and caried three daies through the cytie,
The law among the Lepre•ans was this, that when any were taken in adultery, they were bound and carried three days through the City,
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and afterward, as longe as they lyued, were they despiced, and with shame and confusyon reputed,
and afterwards, as long as they lived, were they despised, and with shame and confusion reputed,
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as persones desolate of all honestye. Emonge the Locreusyans, the adulterers had bothe theyr eyes thrust oute.
as Persons desolate of all honesty. Among the Locrian, the Adulterers had both their eyes thrust out.
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The Romayns in tymes paste, punyshed whoredome, sometyme by fyre, sometyme by swourde.
The Romans in times past, punished whoredom, sometime by fire, sometime by swourde.
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If a man emonge the Egyptians had bene taken in adulterye, the lawe was, that he shoulde openly in the presence of all the people, be scourged naked with whippes,
If a man among the egyptians had be taken in adultery, the law was, that he should openly in the presence of all the people, be scourged naked with whips,
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vnto the numbre of a thousande strypes.
unto the numbered of a thousande stripes.
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The woman that was takē with hym, had her nose cut of, whereby she was knowen euen after, to be an whore,
The woman that was taken with him, had her nose Cut of, whereby she was known even After, to be an whore,
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and therfore to be abhorred of all men.
and Therefore to be abhorred of all men.
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Emong the Arabians, they that were taken in adulterye, had theyr heades striken from their bodyes.
Among the Arabians, they that were taken in adultery, had their Heads stricken from their bodies.
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The Athenians punyshed whoredome by death in lyke maner. So lykewyse dyd the Barbarous Cartarians.
The Athenians punished whoredom by death in like manner. So likewise did the Barbarous Cartarians.
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Emong the turkes euen at thys day, they that bee taken in adultery, bothe man & woman, are stoned streightewayes to death, without mercy.
Among the turkes even At this day, they that be taken in adultery, both man & woman, Are stoned streightewayes to death, without mercy.
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Thus se we, what godly actes were deuised in tymes paste of the high powers,
Thus see we, what godly acts were devised in times past of the high Powers,
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for the puttyng awaye of whoredome, & for the mainteynyng of holy matrimony, & pure cōuersaciō.
for the putting away of whoredom, & for the maintaining of holy matrimony, & pure Conversation.
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And the aucthors of these actes, were no christians, but Heathen:
And the Authors of these acts, were no Christians, but Heathen:
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Yet were they so enflāmed with the loue of honestye, and purenes of lyfe, that for the maintenaūce & conseruaciō of that, they made godly statutes.
Yet were they so inflamed with the love of honesty, and pureness of life, that for the maintenance & conservation of that, they made godly statutes.
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suffering neyther fornicaciō, nor adultery, to reigne in their realmes, vnpunished. Christ sayde to the people:
suffering neither fornication, nor adultery, to Reign in their Realms, unpunished. christ said to the people:
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The Niniuites shall ryse at the iudgement, with thys naciō, (meanyng the vnfaythful Iewes) and shal condempne them.
The Niniuites shall rise At the judgement, with this Nation, (meaning the unfaithful Iewes) and shall condemn them.
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For they repēted at the preachyng of Ionas, but beholde (sayeth he) a greater thē Ionas is here, (meanynge hymselfe), & yet they repent not.
For they repented At the preaching of Ionas, but behold (Saith he) a greater them Ionas is Here, (meaning himself), & yet they Repent not.
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Shall not (thynke you) likewise the Locreusians, Arabians, Athenians, with suche other, ryse vp at the iudgement,
Shall not (think you) likewise the Locrians, Arabians, Athenians, with such other, rise up At the judgement,
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and condempne vs, for asmuche as they ceased from whoredome, at the commaundement of man,
and condemn us, for asmuch as they ceased from whoredom, At the Commandment of man,
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and we haue the law and manifest preceptes of God, and yet forsake we not our filthy conuersacion? Truly,
and we have the law and manifest Precepts of God, and yet forsake we not our filthy Conversation? Truly,
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truly, it shalbe easier at the daye of iudgement, to these Heathen, then to vs, except we repent and amende.
truly, it shall Easier At the day of judgement, to these Heathen, then to us, except we Repent and amend.
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For althoughe death of body, semeth to vs a greuous punyshment in this worlde for whoredome:
For although death of body, Seemeth to us a grievous punishment in this world for whoredom:
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yet is that payn nothynge, in comparison of the greuous tormentes, whiche adulterers, fornicatours, and all vncleane persons, shall suffer after thys lyfe.
yet is that pain nothing, in comparison of the grievous torments, which Adulterers, fornicators, and all unclean Persons, shall suffer After this life.
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For all suche shalbe excluded, & shut out of the kingdome of heauen, as s. Paule saieth:
For all such shall excluded, & shut out of the Kingdom of heaven, as s. Paul Saith:
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Be not deceiued, for neyther whoremongers, nor worshippers of Images, nor adultrers, nor softelinges, nor Sodomites,
Be not deceived, for neither whoremongers, nor worshippers of Images, nor Adulterers, nor softelinges, nor Sodomites,
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nor thefes, nor couetous persons, nor dronkards, nor cursed speakers, nor pyllers, shall inherite the kyngdō of God.
nor thieves, nor covetous Persons, nor drunkards, nor cursed Speakers, nor pillars, shall inherit the Kingdom of God.
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And S. Ihon in hys reuelacion saieth: And S. John in his Revelation Saith:
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that whoremongers shall haue their parte, with murderers, sorcerers, enchaunters, liars, ydolaters, & such other, in the lake whiche burneth with fyre & brimstone, which is the seconde death.
that whoremongers shall have their part, with murderers, sorcerers, enchanters, liars, Idolaters, & such other, in the lake which burns with fire & brimstone, which is the seconde death.
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The punyshmēte of the bodye, although it be death, hath an ende, but the punishment of the soule, which s.
The punishment of the body, although it be death, hath an end, but the punishment of the soul, which s.
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Ihon calleth ye secōd death, is euerlasting: there shalbe fyre & brimstone: there shall be wepinge and gnashing of tethe:
John calls you secōd death, is everlasting: there shall fire & brimstone: there shall be weeping and gnashing of teeth:
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the worme, that shall there gnawe the conscience of the dampned, shall neeur dye.
the worm, that shall there gnaw the conscience of the dampened, shall neeur die.
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O whose hart distilleth not euen droppes of bloud, to heare, and consydre these thinges? If we tremble and shake at the, hearyng and naming of these paynes, oh, what shal they do, that shall feele them, that shall suffer theim yea,
O whose heart distilleth not even drops of blood, to hear, and Consider these things? If we tremble and shake At thee, hearing and naming of these pains, o, what shall they do, that shall feel them, that shall suffer them yea,
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and euer shal suffer, worldes without ende:
and ever shall suffer, world's without end:
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god haue mercy vpon vs. Who is now so drowned in synne & past all godlynes, that he wyll set more by a fylthy and stynkyng pleasure, (whiche sone passeth away) then by the losse of euerlasting glory.
god have mercy upon us Who is now so drowned in sin & passed all godliness, that he will Set more by a filthy and stinking pleasure, (which soon passes away) then by the loss of everlasting glory.
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Againe who will so geue himselfe to the lustes of the fleshe, that he feareth nothynge at all the paynes of hell fyre? But let vs heare howe we maye eschewe the synne of whoredome and adultery, that we maye walke in the feare of God,
Again who will so give himself to the lusts of the Flesh, that he fears nothing At all the pains of hell fire? But let us hear how we may eschew the sin of whoredom and adultery, that we may walk in the Fear of God,
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and bee free from those moste greuous, and intollerable tormentes, whiche abyde all vncleane persons.
and be free from those most grievous, and intolerable torments, which abide all unclean Persons.
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To auoyde fornicaciō, adultery, and all vnclennes, let vs prouide, that aboue all thynges, we maye kepe oure hartes pure and cleane, from all euill thoughtes, and carnal lustes.
To avoid fornication, adultery, and all uncleanness, let us provide, that above all things, we may keep our hearts pure and clean, from all evil thoughts, and carnal lusts.
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For if that be once infected and corrupte, we fall hedlonge into all kynde of vngodlynes.
For if that be once infected and corrupt, we fallen headlong into all kind of ungodliness.
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Thys shal we easly do, if, when we fele inwardly, that Sathan oure olde enemy tempteth vs vnto whoredō, we, by no meanes consente to hys craftye suggestions,
This shall we Easily do, if, when we feel inwardly, that Sathan our old enemy tempts us unto whoredom, we, by no means consent to his crafty suggestions,
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but valiauntly resiste, and withstande hym, by stronge fayth in the woorde of God, obiectinge agaynst hym alwayes in oure harte, this commaundemente of God: Scriptum est, non moechaberis.
but valiantly resist, and withstand him, by strong faith in the word of God, objecting against him always in our heart, this Commandment of God: Scriptum est, non moechaberis.
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It is written, thou shalt not commit whoredome. It shall be good also for vs, euer to lyue in the feare of God,
It is written, thou shalt not commit whoredom. It shall be good also for us, ever to live in the Fear of God,
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and to set before oure eyes, the greuous threateninges of God, agaynste all vngodly synners,
and to Set before our eyes, the grievous threatenings of God, against all ungodly Sinners,
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and to consider in oure mynde, howe fylthye, beastly, and shorte, that pleasure is, wherunto Sathan moueth vs:
and to Consider in our mind, how filthy, beastly, and short, that pleasure is, whereunto Sathan moves us:
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And agayn, how the payne appoynted for that sinne, is intollerable, and euerlasting.
And again, how the pain appointed for that sin, is intolerable, and everlasting.
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Moreouer, to vse a temperaūce & sobrietie in eatyng & drynkyng, to eschewe vncleane cōmunicaciō, to auoyde al fylthy company, to flee ydlenes, to delight in readynge holy scripture, to watche in godly prayers, & vertuouse meditacions:
Moreover, to use a temperance & sobriety in eating & drinking, to eschew unclean communication, to avoid all filthy company, to flee idleness, to delight in reading holy scripture, to watch in godly Prayers, & virtuous meditations:
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and at all tymes, to exercise some godly trauayles, shall helpe greatly vnto the eschewynge of whoredome.
and At all times, to exercise Some godly travails, shall help greatly unto the Eschewing of whoredom.
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And here are all degrees to be monyshed, whether they be maryed, or vnmaryed, to loue chastitie, and clennes of lyfe.
And Here Are all Degrees to be monished, whither they be married, or unmarried, to love chastity, and cleanness of life.
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For the maryed are bounde by the lawe of God, so purely to loue one an other, that neyther of them seke any straunge loue.
For the married Are bound by the law of God, so purely to love one an other, that neither of them seek any strange love.
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The man muste onely cleue to hys wyfe, and the wyfe agayne onely to her husband:
The man must only cleve to his wife, and the wife again only to her husband:
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they muste so delighte one in an others companye, that none of them couit any other.
they must so delight one in an Others company, that none of them couit any other.
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And as they are bounde, thus to lyue together in al godlines and honesty, so likewyse is their duetye, vertuously to brynge vp their chyldren:
And as they Are bound, thus to live together in all godliness and honesty, so likewise is their duty, virtuously to bring up their children:
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and to prouide, that they fall not into Sathans snare, nor into any vnclennes, but that they come pure and honeste vnto holy wedlocke, when tyme requyreth.
and to provide, that they fallen not into Satan's snare, nor into any uncleanness, but that they come pure and honest unto holy wedlock, when time requireth.
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So likewyse ought all masters and rulers to prouide, that no whoredome, nor any poynte of vnclennes, be vsed emonge their seruauntes.
So likewise ought all Masters and Rulers to provide, that no whoredom, nor any point of uncleanness, be used among their Servants.
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And agayne, they that are single, and feele in theim selfes, that they cannot liue without the company of a woman, let them get wifes of theyr awne, and so lyue Godly together.
And again, they that Are single, and feel in them selves, that they cannot live without the company of a woman, let them get wives of their awn, and so live Godly together.
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For it is better to mary, then to burne.
For it is better to marry, then to burn.
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And to auoyde fornicacion, saieth the Apostle, lette euery man haue hys awne wyfe, and euerye woman her awne husbande.
And to avoid fornication, Saith the Apostle, let every man have his awn wife, and every woman her awn husband.
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Finally, all suche as feele in themselfes, a sufficiency and habilitie (throughe the operacion of Gods spirite) to leede a sole and contynent lyfe, let them prayse God for his gifte,
Finally, all such as feel in themselves, a sufficiency and hability (through the operation of God's Spirit) to leede a sole and continent life, let them praise God for his gift,
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and seke all meanes possible, to maynteyne thesame:
and seek all means possible, to maintain The same:
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As by readyng of holy scriptures, by godly meditations, by continuall prayers, and suche other vertuous exercises.
As by reading of holy Scriptures, by godly meditations, by continual Prayers, and such other virtuous exercises.
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If we all on this wyse wyll endeuour our selfes, to eschewe fornicacion, adultery, and all vnclennes,
If we all on this wise will endeavour our selves, to eschew fornication, adultery, and all uncleanness,
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and leade oure lyfes in all Godlynes, and honestye, seruynge God with a pure and cleane harte,
and lead our life's in all Godliness, and honesty, serving God with a pure and clean heart,
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and glorifiynge hym in oure bodies, by leadynge an innocente lyfe, we maye be sure, to bee in the numbre of those, of whome oure sauioure Christe speaketh in the Gospell, on this maner:
and glorifiynge him in our bodies, by leading an innocent life, we may be sure, to be in the numbered of those, of whom our Saviour Christ speaks in the Gospel, on this manner:
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Blessed are the pure in harte, for they shall see God: to whome alone, be all glory, honour, rule, and power, worldes withoute ende. AMEN.
Blessed Are the pure in heart, for they shall see God: to whom alone, be all glory, honour, Rule, and power, world's without end. AMEN.
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¶ An Homelie agaynst contencion and braulynge.
¶ an Homely against contention and brawling.
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THys daye (good christen people) shalbe declared vnto you, the vnprofitablenes, and shamfull vnhonesty of contencion, stryfe and debate:
This day (good christian people) shall declared unto you, the unprofitableness, and shameful unhonesty of contention, strife and debate:
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to the entente, that when you shall se (as it were in a table paynted before your eyes) the euilfauorednes,
to the entente, that when you shall see (as it were in a table painted before your eyes) the euilfauorednes,
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and deformitie of this most detestable vice, your stomackes maye be moued, to ryse agaynst it,
and deformity of this most detestable vice, your stomachs may be moved, to rise against it,
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and to detest & abhorre that synne, which is so much to be hated, and so pernicious and hurtful to al mē.
and to detest & abhor that sin, which is so much to be hated, and so pernicious and hurtful to all men.
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But emong all kyndes of contencion, none is more hurtfull, then is contencion in matters of religion.
But among all Kinds of contention, none is more hurtful, then is contention in matters of Religion.
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Eschewe (saieth sainct Paul) foolish and vnlearned questions, knowyng, that they breed strife.
Eschew (Saith saint Paul) foolish and unlearned questions, knowing, that they breed strife.
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It becōmeth not the seruaunt of God, to fighte or stryue, but to be meke towarde all men.
It becomes not the servant of God, to fight or strive, but to be meek toward all men.
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This contencion & strife was in saincte Paules tyme, emonge the Corinthians, and is at this time, emonge vs Englishe men.
This contention & strife was in saint Paul's time, among the Corinthians, and is At this time, among us English men.
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For to many there be, which vpon the Alebenches or other places, delight to propounde certayne questions, not so muche perteyning to edificacion, as to vainglory and ostentacion:
For to many there be, which upon the Albanians or other places, delight to propound certain questions, not so much pertaining to edification, as to vainglory and ostentation:
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and so vnsoberly to reason and dispute, that when neyther partye wil geue place to other, they fall to chydynge and contēcion,
and so unsoberly to reason and dispute, that when neither party will give place to other, they fallen to chiding and contention,
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and somtyme from hote wordes, to further inconueniēce.
and sometime from hight words, to further inconvenience.
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Sainct Paul could not abyde to heare emong the Corinthians, these wordes of discorde or dissencion:
Saint Paul could not abide to hear among the Corinthians, these words of discord or dissension:
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I holde of Paule, I of Cephas, and I of Apollo.
I hold of Paul, I of Cephas, and I of Apollo.
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What would he then say, if he hearde these woordes of contencion: (whiche be now almoste in euery mās mouth) he is a Pharisei, he is a gospeler, he is of the new sorte, he is of the olde faythe, he is a new broched brother, he is a good catholique father he is a papist, he is an heretique. What would he then say, if he heard these words of contention: (which be now almost in every men Mouth) he is a Pharisees, he is a gospeler, he is of the new sort, he is of the old faith, he is a new broached brother, he is a good catholic father he is a papist, he is an heretic.
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Oh how ye churche is diuided. Oh how the cyties be cutte & mangled.
O how you Church is divided. O how the cities be Cut & mangled.
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Oh how ye coote of Christ, that was without seame, is all to rent & torne. Oh body misticall of Christe:
O how you Coote of christ, that was without seam, is all to rend & torn. O body mystical of Christ:
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where is that holy & happy vnitie, out of the which, whosoeuer is, he is not in Christ? If one membre be pulled from another, where is the body? If the body be drawē frō the head, where is the lyfe of the body? We cannot be ioynted to Christ our head,
where is that holy & happy unity, out of the which, whosoever is, he is not in christ? If one member be pulled from Another, where is the body? If the body be drawn from the head, where is the life of the body? We cannot be jointed to christ our head,
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except we be glued with cōcord & charitie, one to another.
except we be glued with concord & charity, one to Another.
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For he that is not in this vnitie, is not of the churche of Christ, whiche is a congregaciō or vnitie together, & not a diuision. Sainct Paul saieth:
For he that is not in this unity, is not of the Church of christ, which is a congregation or unity together, & not a division. Saint Paul Saith:
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that as long as emulacion, contencion, and factions, be emonge vs, we be carnal, and walke according to the fleshly man. And sainct Iames saieth: that as long as emulation, contention, and factions, be among us, we be carnal, and walk according to the fleshly man. And saint James Saith:
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If you haue bitter emulacion & contenciō in your hartes, glory not of it: for where as contencion is, there is incōstancy, & al euill deades. If you have bitter emulation & contention in your hearts, glory not of it: for where as contention is, there is inconstancy, & all evil deads.
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And why do we not heare. s. Paule, which prayeth vs, where as he might cōmaund vs, saiyng:
And why do we not hear. s. Paul, which Prayeth us, where as he might command us, saying:
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I beseche you, in ye name of our Lord Iesus Christ, that you wil speake al one thinge, & yt there be no dissencion emong you,
I beseech you, in the name of our Lord Iesus christ, that you will speak all one thing, & that there be no dissension among you,
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but that you wil be one whole body, of one mynd, & of one opiniō in ye truth.
but that you will be one Whole body, of one mind, & of one opinion in you truth.
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If his desire be reasonable & honest, why do we not graūt it? if his request be for our profit,
If his desire be reasonable & honest, why do we not grant it? if his request be for our profit,
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why do we refuse it? And if we list not to heare hys peticion of praier,
why do we refuse it? And if we list not to hear his petition of prayer,
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yet let vs heare his exhortaciō, wher he saith ▪ I exhorte you, that you walke,
yet let us hear his exhortation, where he Says ▪ I exhort you, that you walk,
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as it becommeth the vocacion, in the whiche you be called, with all submission and mekenes, with lenitie and softenes of mynde, bearynge one another by charitye, studiyng to kepe the vnitie of the spirit, by the bond of peace:
as it becomes the vocation, in the which you be called, with all submission and meekness, with lenity and softness of mind, bearing one Another by charity, studiyng to keep the unity of the Spirit, by the bound of peace:
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For there is one body, one spirit, one fayth, one baptisme.
For there is one body, one Spirit, one faith, one Baptism.
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There is (he saieth) but one body, of ye whiche he can be no liuely membre, that is at variaunce wt the other membres.
There is (he Saith) but one body, of you which he can be no lively member, that is At variance with the other members.
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There is one spirit, whiche ioyneth and knitteth all thynges in one.
There is one Spirit, which Joineth and knits all things in one.
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And how can this one spirit reigne in vs, when we emonge oure selfes be diuided? There is but one fayth,
And how can this one Spirit Reign in us, when we among our selves be divided? There is but one faith,
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and howe can we then saye, he is of the olde fayth, and he is of the new faythe? There is but one baptisme,
and how can we then say, he is of the old faith, and he is of the new faith? There is but one Baptism,
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and thē shall not all they, whiche be baptised, be one? Contencion causeth diuision,
and them shall not all they, which be baptised, be one? Contention Causes division,
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wherfore it oughte not to be emong christiās, whome one faith and baptisme, ioyneth in an vnitie.
Wherefore it ought not to be among Christians, whom one faith and Baptism, Joineth in an unity.
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But if we contempne saincte Paules requeste and exhortaciō, yet at the least, let vs regarde hys obtestacion, in the whithe he doeth very earnestly charge vs,
But if we contemn saint Paul's request and exhortation, yet At the least, let us regard his obtestation, in the White he doth very earnestly charge us,
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and (as I may so speake) coniure vs in thys fourme and maner:
and (as I may so speak) conjure us in this Form and manner:
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If there be any consolacion in Christe, if there be any comforte of loue, if you haue any communion of the spirite,
If there be any consolation in Christ, if there be any Comfort of love, if you have any communion of the Spirit,
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if you haue any bowelles of pitie and compassiō, fulfyll my ioye, beyng all like affected, hauynge one charitie, beinge of one mynd, of one opiniō, that nothyng be done by contencion, or vainglory.
if you have any bowels of pity and compassion, fulfil my joy, being all like affected, having one charity, being of one mind, of one opinion, that nothing be done by contention, or vainglory.
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Who is he, that hath any bowelles of pitie, that wyll not be moued with these wordes so pithy? whose hart is so stony,
Who is he, that hath any bowels of pity, that will not be moved with these words so pithy? whose heart is so stony,
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but that ye sworde of these wordes (whiche bee more sharpe then any two edged swoorde) maye not cutte and breake a sondre? Wherfore, let vs endeuour our selfes to fulfil s.
but that you sword of these words (which bee more sharp then any two edged sword) may not Cut and break a sunder? Wherefore, let us endeavour our selves to fulfil s.
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Paules ioye, here in thys place, whiche shalbe at length to our greate ioye in another place.
Paul's joy, Here in this place, which shall At length to our great joy in Another place.
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Let vs so reade the scripture, that by readynge therof, we maye be made the better liuers, rather then the more contencious disputers.
Let us so read the scripture, that by reading thereof, we may be made the better livers, rather then the more contentious disputers.
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If any thyng is necessary to be taught, reasoned, or disputed, let vs do it with all mekenes, softnes, & lenitie.
If any thing is necessary to be taught, reasoned, or disputed, let us do it with all meekness, softness, & lenity.
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If any thyng shall chaunce to be spoken vncomly, let one beare anothers frailtie.
If any thing shall chance to be spoken uncomely, let one bear another's frailty.
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He that is faulty, let hym rather amende, then defend that, which he hath spoken amisse,
He that is faulty, let him rather amend, then defend that, which he hath spoken amiss,
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lest he falle by contenciō, from a foolish errour, into an obstinate heresie:
lest he fall by contention, from a foolish error, into an obstinate heresy:
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for it is better, to geue place mekely, then to winne ye victory, with the breach of charitie:
for it is better, to give place meekly, then to win you victory, with the breach of charity:
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which chaūceth, where euery man will defende hys opinion obstinately If we be christen men, why do we not folowe Christe, whiche saieth:
which chanceth, where every man will defend his opinion obstinately If we be christian men, why do we not follow Christ, which Saith:
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learne of me, for I am meeke and lowely in hart.
Learn of me, for I am meek and lowly in heart.
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A disciple muste learne the lesson of his scholemaster, and a seruaunt must obey the commaundement of hys master.
A disciple must Learn the Lesson of his Schoolmaster, and a servant must obey the Commandment of his master.
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He that is wise & learned (saieth s.
He that is wise & learned (Saith s.
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Iames) let hym shewe hys goodnes by hys good conuersacion, and sobernes of hys wysedome.
James) let him show his Goodness by his good Conversation, and soberness of his Wisdom.
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For where there is enuy and contencion, that wysedome commeth not from God, but is worldly wysedome, mans wysedome, and deuilishe wysedome. For where there is envy and contention, that Wisdom comes not from God, but is worldly Wisdom, men Wisdom, and devilish Wisdom.
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For the wysedome that commeth from aboue, from the spirit of God, is chast and pure, corrupted with no euil affeccions, it is quiet, meke and peaceable, abhorringe all desyre of contenciō:
For the Wisdom that comes from above, from the Spirit of God, is chaste and pure, corrupted with no evil affections, it is quiet, meek and peaceable, abhorring all desire of contention:
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it is tractable, obediēt, not grudgyng to learne, and to geue place to them, that teache better for their reformacion.
it is tractable, obedient, not grudging to Learn, and to give place to them, that teach better for their Reformation.
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For there shall neuer be an ende of striuinge and contencion, if we contende, who in contencion shalbe master, & haue the ouerhande:
For there shall never be an end of striving and contention, if we contend, who in contention shall master, & have the overhand:
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if we shall heape erroure vpon errour, if we continue to defend yt obstinately, which was spokē vnaduisedly.
if we shall heap error upon error, if we continue to defend that obstinately, which was spoken unadvisedly.
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For truth it is, that stifnes in mainteyning an opiniō, bredeth contenciō, braulyng and chiding, whiche is a vice emong all other, most pernicious and pestilent to cōmon peace and quietnes.
For truth it is, that stiffness in maintaining an opinion, breedeth contention, brawling and chiding, which is a vice among all other, most pernicious and pestilent to Common peace and quietness.
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And as it standeth betwixt two persons & parties, (for no man commonly doth chide with him self) so it comprehendeth two most detestable vices:
And as it Stands betwixt two Persons & parties, (for no man commonly does chide with him self) so it comprehendeth two most detestable vices:
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the one is picking of querelles, with sharpe and cōtencious wordes: the other standeth in froward answering, and multipliyng euil wordes againe.
the one is picking of querelles, with sharp and contentious words: the other Stands in froward answering, and multipliyng evil words again.
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The first is so abhominable, that saincte Paule saieth:
The First is so abominable, that saint Paul Saith:
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if any yt is called a brother, be a worshipper of ydols, a brauler, or piker of querels, a thefe or an extorcioner, with hym that is suche a mā, se that ye eate not.
if any that is called a brother, be a worshipper of Idols, a brauler, or piker of querels, a thief or an extortioner, with him that is such a man, se that you eat not.
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Now here considre that saincte Paule numbreth a scolder, a brauler, or a picker of querels, emōg thiefes and ydolaters:
Now Here Consider that saint Paul numbereth a scolder, a brauler, or a picker of querels, among thieves and Idolaters:
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and many tymes commeth lesse hurt of a thief, then of a raylyng tongue:
and many times comes less hurt of a thief, then of a railing tongue:
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for the one taketh away a mannes good name, the other taketh but hys richesse, which is of muh lesse value & estimacion, then is hys good name.
for the one Takes away a Man's good name, the other Takes but his richesse, which is of muh less valve & estimation, then is his good name.
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And a thief hurteth but him, from whom he stealeth:
And a thief hurteth but him, from whom he steals:
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but he that hath an euill tongue, troubleth al the towne where he dwelleth, & sometyme the whole coūtrey.
but he that hath an evil tongue, Troubles all the town where he dwells, & sometime the Whole country.
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And a raylynge tongue is a pestilence so full of contagiō, that sainct Paule willeth christian men to forbeare the cōpany of suche, and neyther to eate nor drynke with theim.
And a railing tongue is a pestilence so full of contagion, that saint Paul wills christian men to forbear the company of such, and neither to eat nor drink with them.
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And where as he will not, that a Christian woman shoulde forsake her husband, although he be an infidele,
And where as he will not, that a Christian woman should forsake her husband, although he be an infidel,
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nor that a christian seruaunt should departe, from hys master, whiche is an infidele and Heathē,
nor that a christian servant should depart, from his master, which is an infidel and Heathen,
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and so suffre a christian man to kepe company with an infidel: yet he forbiddeth vs to eat or drink with a scolder, or a querel picker.
and so suffer a christian man to keep company with an infidel: yet he forbiddeth us to eat or drink with a scolder, or a querel picker.
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And also in ye.vi. chapi. to the Cor. he saieth thus: And also in you vi Chapter. to the Cor. he Saith thus:
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Be not deceyued, for neither fornicators, neither worshippers of ydols, neyther thiefes nor dronkards, neither cursed speakers shall dwell in the kyngdom of heauē.
Be not deceived, for neither fornicators, neither worshippers of Idols, neither thieves nor drunkards, neither cursed Speakers shall dwell in the Kingdom of heaven.
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It must nedes be a great fault, that doeeh moue & cause the father, to disherite hys natural sonne.
It must needs be a great fault, that doeeh move & cause the father, to disherit his natural son.
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And how cā it otherwise be, but that this cursed speakynge, must nedes be a most dampnable synne, the whiche doeth cause God, our moste merciful & louing father, to depriue vs of hys moste blessed kyngdō of heauē.
And how can it otherwise be, but that this cursed speaking, must needs be a most damnable sin, the which doth cause God, our most merciful & loving father, to deprive us of his most blessed Kingdom of heaven.
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Agaynst the other synne, that standeth in requiting taunt for taunte, speaketh Christe himselfe: Against the other sin, that Stands in requiting taunt for taunt, speaks Christ himself:
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I saye vnto you (saieth oure sauior Christe) resiste not euill, but loue your enemies,
I say unto you (Saith our Saviour Christ) resist not evil, but love your enemies,
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and saye well by them, that saye euill by you, do well vnto theim, that do euill to you,
and say well by them, that say evil by you, do well unto them, that do evil to you,
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and praye for them, that do hurte and pursue you, that you maye be the chyldren of youre father, whiche is in heauen, whoo suffereth hys sunne to ryse, bothe vpon good and euill,
and pray for them, that do hurt and pursue you, that you may be the children of your father, which is in heaven, who suffers his sun to rise, both upon good and evil,
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and sendeth hys rayn both to the iuste and vniuste.
and sends his rain both to the just and unjust.
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To thys doctryne of Christe, agreeth very well the teaching of sainct Paul, that electe vessell of God, who ceaseth not to exhorte and call vpon vs, saiynge:
To this Doctrine of Christ, agreeth very well the teaching of saint Paul, that elect vessel of God, who ceases not to exhort and call upon us, saying:
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blesse them that curse you, blesse (I saye) and curse not, recompense to no man euill for euill,
bless them that curse you, bless (I say) and curse not, recompense to no man evil for evil,
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if it be possible (asmuche as lieth in you) lyue peaceablye with all men.
if it be possible (asmuch as lies in you) live peaceably with all men.
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Dearely beloued auenge not youre selfes, but rather geue place vnto wrath, for it is written:
Dearly Beloved avenge not your selves, but rather give place unto wrath, for it is written:
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vengeaunce is myne, I will reuenge saieth the Lorde.
vengeance is mine, I will revenge Saith the Lord.
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Therfore, if thyne enemye honger, fede hym, if he thirst, geue hym drinke, be not ouercome with euill, but ouercome euil with goodnes.
Therefore, if thine enemy hunger, fede him, if he thirst, give him drink, be not overcome with evil, but overcome evil with Goodness.
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All these be the woordes of s. Paule.
All these be the words of s. Paul.
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But they that be so full of stomacke, and sette so muche by them selfes, that they may not abyde so muche as one euill woorde to bee spoken of them, peraduenture wyll saye: But they that be so full of stomach, and Set so much by them selves, that they may not abide so much as one evil word to be spoken of them, Peradventure will say:
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if I be euil reuiled, shal I stād stil like a goose, or a foole, with my finger in my mouth? Shall I be such an ydiot & diserde, to suffre euery mā to speake vpō me, what thei list, to rayle what they liste, to spewe out al their venyme agaynst me, at their pleasures? Is it not cōuenient, that he that speaketh euill, shoulde be aunswered accordingly? If I shall vse this lenitie and softnes, I shal both encrease mine enemies frowardnesse,
if I be evil reviled, shall I stand still like a goose, or a fool, with my finger in my Mouth? Shall I be such an ydiot & diserde, to suffer every man to speak upon me, what they list, to rail what they list, to spew out all their venom against me, At their pleasures? Is it not convenient, that he that speaks evil, should be answered accordingly? If I shall use this lenity and softness, I shall both increase mine enemies frowardness,
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and prouoke other to do lyke. Suche reasons make they, that can suffre nothynge, for the defence of their impacience.
and provoke other to do like. Suche Reasons make they, that can suffer nothing, for the defence of their impatience.
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And yet, if by froward aunsweryng to a froward persone, there were hope to remedy his frowardnesse, he should lesse offende, yt should so aunswer, doyng thesame not of yre,
And yet, if by froward answering to a froward person, there were hope to remedy his frowardness, he should less offend, that should so answer, doing The same not of ire,
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or malice, but onely of that intent, that he that is soo frowarde or malicious, may be refourmed.
or malice, but only of that intent, that he that is so forward or malicious, may be reformed.
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But he that can not amende another mans faulte, or cannot amende it without hys awn faulte, better it were ye one should perishe, then two.
But he that can not amend Another men fault, or cannot amend it without his awn fault, better it were you one should perish, then two.
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Then if he cānot quiete hym with gentle woordes, at the least let hym not folowe him, in wicked & vncharitable wordes.
Then if he cannot quiet him with gentle words, At the least let him not follow him, in wicked & uncharitable words.
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If he can pacifie him with suffering, let him suffre:
If he can pacify him with suffering, let him suffer:
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& if not, it is better to suffre euil, then to do euil, to saye wel, then to say euill:
& if not, it is better to suffer evil, then to do evil, to say well, then to say evil:
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For to speake well agaynst euill, commeth of the spirite of God, but to rendre euill for euill, commeth of the contrary spirite.
For to speak well against evil, comes of the Spirit of God, but to rendre evil for evil, comes of the contrary Spirit.
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And he that cannot tēper ne rule hys awn yre, is but weake and feble, and rather more lyke a woman or a child, then a stronge man.
And he that cannot temper ne Rule his awn ire, is but weak and feeble, and rather more like a woman or a child, then a strong man.
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For the true strength and mālines, is to ouercome wrath, and to despice iniury, and other mēnes folishnes.
For the true strength and manliness, is to overcome wrath, and to despice injury, and other men's foolishness.
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And besides this, he that shall despice the wronge dooen vnto hym by his enemye, euery man shall perceyue, that it was spoken or doen withoute cause, where as contrary, he that doeth fume & chafe at it, shall help the cause of hys aduersary, geuynge suspicion that the thing is true.
And beside this, he that shall despice the wrong done unto him by his enemy, every man shall perceive, that it was spoken or done without cause, where as contrary, he that doth fume & chafe At it, shall help the cause of his adversary, giving suspicion that the thing is true.
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And so in goynge about to reuenge euil, we shew our selfes to be euil,
And so in going about to revenge evil, we show our selves to be evil,
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and while we will punysh and reuenge another mānes foly, we double and augment our awne foly.
and while we will Punish and revenge Another Man's folly, we double and augment our awn folly.
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But many pretenses fynd they, that be wilful, to colour theyr impaciēce.
But many pretences find they, that be wilful, to colour their impatience.
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Myne enemy (saye they) is not worthy to haue gentle wordes or deedes, beynge so ful of malice, or frowardnes.
Mine enemy (say they) is not worthy to have gentle words or Deeds, being so full of malice, or forwardness.
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The lesse he is worthy, the more arte thou allowed of God, the more arte thou commended of Christe,
The less he is worthy, the more art thou allowed of God, the more art thou commended of Christ,
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for whose sake thou shoulde render good for euyll, because he hath commaunded the, & also deserued that thou shouldest so do.
for whose sake thou should render good for evil, Because he hath commanded thee, & also deserved that thou Shouldst so do.
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Thyne neighbor hath peraduēture with a worde offended the:
Thine neighbour hath Peradventure with a word offended thee:
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call thou to thy remēbraūce, with howe many wordes & dedes, how greuously thou hast offended thy lord God.
call thou to thy remembrance, with how many words & Deeds, how grievously thou hast offended thy lord God.
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What was man, when Christe dyed for hym? Was he not hys enemye, and vnworthy to haue hys fauor and mercye? Euen so, with what gentlenes & pacience doeth he forbeare,
What was man, when Christ died for him? Was he not his enemy, and unworthy to have his favour and mercy? Eve so, with what gentleness & patience doth he forbear,
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& tollerate the, although he is dayly offended by the? Forgeue therfore a lighte tresspace to thy neighbor, that Christ maye forgeue the, many thousandes of trespasses, which arte euery daye an offendor.
& tolerate the, although he is daily offended by thee? Forgive Therefore a Light tresspace to thy neighbour, that christ may forgive thee, many thousandes of Trespasses, which art every day an Offender.
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For if thou forgeue thy brother, beynge to the a trespasser, then hast thou a sure signe and token, that God wyll forgeue the, to whom all men be debtors or trespassers.
For if thou forgive thy brother, being to the a trespasser, then hast thou a sure Signen and token, that God will forgive thee, to whom all men be debtors or trespassers.
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How wouldest thou haue God merciful to the, if thou wilt be cruell vnto thy brother? Canste thou not find in thyne hart to do that towardes an other, that is thy felowe, which God hath done to the, that arte but hys seruaunt? Ought not one sinner to forgeue another, seyng that Christ which was no synner, did praye to hys father for theim, that withoute mercy and dispitfully put hym to death? Who,
How Wouldst thou have God merciful to thee, if thou wilt be cruel unto thy brother? Canst thou not find in thine heart to do that towards an other, that is thy fellow, which God hath done to thee, that art but his servant? Ought not one sinner to forgive Another, sing that christ which was no sinner, did pray to his father for them, that without mercy and dispitfully put him to death? Who,
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whē he was reuiled, did not vse reuilyng wordes again, and when he suffred wrongfully, he did not threatē,
when he was reviled, did not use reviling words again, and when he suffered wrongfully, he did not threaten,
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but gaue all vengeaunce, to the iudgemente of hys father, whiche iudgeth rightefully.
but gave all vengeance, to the judgement of his father, which Judgeth rightefully.
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And what crakest thou of thy hed? If thou labor not to be in the body, thou canste be no membre of Christ:
And what crakest thou of thy head? If thou labour not to be in the body, thou Canst be no member of christ:
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if thou folow not the steppes of Christ, who (as the Prophete saieth) was led to death like a lambe, not openynge hys mouth to reuilyng,
if thou follow not the steps of christ, who (as the Prophet Saith) was led to death like a lamb, not opening his Mouth to reviling,
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but openyng hys mouth to praiynge for them that crucified hym, saiynge: Father, forgeue them, for they cannot tel what they do.
but opening his Mouth to praying for them that Crucified him, saying: Father, forgive them, for they cannot tell what they do.
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The whiche exāple, anone after Christ, sainct Stephin did folow, and after sainct Paule:
The which Exampl, anon After christ, saint Stephen did follow, and After saint Paul:
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We be euill spoken of (saieth he) and speake well, we suffre persecucion & take it paciētly:
We be evil spoken of (Saith he) and speak well, we suffer persecution & take it patiently:
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Men curse vs, & we gently entreate. Thus s. Paul taught that he did, & he dyd that he taughte:
Men curse us, & we gently entreat. Thus s. Paul taught that he did, & he did that he taught:
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Blesse you (sayeth he) them yt persecute you, blesse you, & curse not.
Bless you (Saith he) them that persecute you, bless you, & curse not.
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Is it a great thyng to speake wel to of & thyne aduersary, to whō Christ doth cōmaūd the to do wel? Dauid whē Semei dyd call him al to naught, did not chide agayn, but saide paciently:
Is it a great thing to speak well to of & thine adversary, to whom christ does command thee to do well? David when Shimei did call him all to nought, did not chide again, but said patiently:
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suffre hym to speake euil, it perchaūce the Lorde will haue mercy on me. Hystories be full of examples of Heathen men, that toke very mekely, bothe opprobrious wordes, & iniurious dedes.
suffer him to speak evil, it perchance the Lord will have mercy on me. Histories be full of Examples of Heathen men, that took very meekly, both opprobrious words, & injurious Deeds.
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And shall those Heathen men, excel in pacience, vs yt professe Christ, the teacher & example of all paciēce? Lisander when one did rage agaynst him, in reuilinge of him, he was nothing moued, but said:
And shall those Heathen men, excel in patience, us that profess christ, the teacher & Exampl of all patience? Lysander when one did rage against him, in reviling of him, he was nothing moved, but said:
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go to, go to, speke agaynst me asmuch, & as oft as thou wilt, and leaue out nothynge,
go to, go to, speak against me as, & as oft as thou wilt, and leave out nothing,
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if perchaunce by thys meanes thou maiest discharge the of those naughtie thynges, with the which it semeth, that thou arte full laden.
if perchance by this means thou Mayest discharge thee of those naughty things, with the which it Seemeth, that thou art full laden.
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Many men speake euill of all men, because thei can speake wel of no man. After this sorte, thys wyse man auoyded from hym, the iniurious wordes spoken vnto hym:
Many men speak evil of all men, Because they can speak well of no man. After this sort, this wise man avoided from him, the injurious words spoken unto him:
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imputyng and laiyng them to the naturall sickenes of hys aduersary.
imputing and laying them to the natural sickness of his adversary.
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Perycles, when a certain scolder, or a raylyng felowe dyd reuile him, he aūswered not a word again,
Pericles, when a certain scolder, or a railing fellow did revile him, he answered not a word again,
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but went into a galery, and after toward night, whē he wente home, thys scolder folowed hym, ragyng still more and more,
but went into a gallery, and After towards night, when he went home, this scolder followed him, raging still more and more,
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because he sawe the other to set nothyng by hym.
Because he saw the other to Set nothing by him.
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And after that he came to hys gate, (beyng darke night) Perycles commaunded one of hys seruaū•es to light a torche,
And After that he Come to his gate, (being dark night) Pericles commanded one of his seruaun•es to Light a torch,
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& to bryng ye scolder home to his awn house.
& to bring you scolder home to his awn house.
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He did not only wt quietnes suffre thys brawler paciētly, but also recōpēsed an euil turne with a good turne, & yt to hys enemye.
He did not only with quietness suffer this brawler patiently, but also recompensed an evil turn with a good turn, & that to his enemy.
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Is it not a shame for vs that professe Christe, to be worse then Heathen people, in a thynge chiefly perteyning to Christes religion? Shall Philosophie perswade them more,
Is it not a shame for us that profess Christ, to be Worse then Heathen people, in a thing chiefly pertaining to Christ's Religion? Shall Philosophy persuade them more,
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then Gods woorde shall perswade vs? Shal natural reason preuaile more with them, then religion shall do with vs? Shall mans wisedome leade them to that thyng, whereunto the heauenly doctryne cannot leade vs? What blyndenesse, wilfulnesse,
then God's word shall persuade us? Shall natural reason prevail more with them, then Religion shall do with us? Shall men Wisdom lead them to that thing, whereunto the heavenly Doctrine cannot lead us? What blindness, wilfulness,
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or rather madnesse is this? Perycles beyng prouoked to angre with many contumelious wordes, aunswered not a worde.
or rather madness is this? Pericles being provoked to anger with many contumelious words, answered not a word.
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But we stirred but with one litle woorde, what tragedies do we moue? How do we fume, rage, stampe,
But we stirred but with one little word, what tragedies do we move? How do we fume, rage, stamp,
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and stare like madde men? Many men of euery trifle, will make a great matter,
and stare like mad men? Many men of every trifle, will make a great matter,
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and of the sparke of a litle worde, wyll kindle a great fyre, takyng all thinges in the worste parte.
and of the spark of a little word, will kindle a great fire, taking all things in the worst part.
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But how muche better is it, and more lyke to the example and doctryne of Christe, to make rather of a great faulte in our neighbour, a smal fault, reasoning with our selfes after this sort.
But how much better is it, and more like to the Exampl and Doctrine of Christ, to make rather of a great fault in our neighbour, a small fault, reasoning with our selves After this sort.
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He spake these wordes, but it was in a sodaine heate, or the drinke spake them,
He spoke these words, but it was in a sudden heat, or the drink spoke them,
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& not he, or he spake thē at the mocion of some other, or he spake them, beyng ignoraūt of the truth:
& not he, or he spoke them At the motion of Some other, or he spoke them, being ignorant of the truth:
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he spake them not agaynste me, but agaynste hym whome he thoughte me to be. But as touching euill speakyng, he yt is ready to speake euyl against other men: he spoke them not against me, but against him whom he Thought me to be. But as touching evil speaking, he that is ready to speak evil against other men:
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fyrste lette hym examyne himself, whether he be faultlesse and cleare of the faulte, whiche he fyndeth in an other.
First let him examine himself, whither he be faultless and clear of the fault, which he findeth in an other.
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For it is a shame, when he yt blameth an other for any faulte, is giltye hymselfe either in thesame faulte, eyther in a greater.
For it is a shame, when he that blameth an other for any fault, is guilty himself either in The same fault, either in a greater.
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It is a shame for hym that is blynde, to call an other mā man blynde:
It is a shame for him that is blind, to call an other man man blind:
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and it is more shame for hym that is whole blynde, to call hym blinkerd, that is but pore blynd.
and it is more shame for him that is Whole blind, to call him blinkerd, that is but poor blind.
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For this is to se a strawe in another mannes iye, whē a man hath a blocke in his awne iye.
For this is to see a straw in Another Man's lie, when a man hath a block in his awn lie.
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Then let hym considre, that he that vseth to speake euill, shal commonly be euil spoken of again.
Then let him Consider, that he that uses to speak evil, shall commonly be evil spoken of again.
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And he that speaketh what he will for his pleasure, shalbe compelled to hear that he would not, to his displeasure.
And he that speaks what he will for his pleasure, shall compelled to hear that he would not, to his displeasure.
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Moreouer, lette hym remembre that saiyng, that we shall geue an accompte for euery idle woorde.
Moreover, let him Remember that saying, that we shall give an accompt for every idle word.
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How muche more then shall we make a reconyng for our sharpe, bitter, braulyng, & chidyng woordes, whiche prouoke our brother to be angery, How much more then shall we make a reckoning for our sharp, bitter, brawling, & chiding words, which provoke our brother to be angery,
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& so to the breach of his charitie.
& so to the breach of his charity.
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And as touchyng euill aunsweryng, although we be neuer so muche prouoked by other mennes euill speakyng,
And as touching evil answering, although we be never so much provoked by other men's evil speaking,
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yet we shall not folow their frowardnes by euill aunsweryng, if we cōsidre, that anger is a kynde of madnesse,
yet we shall not follow their forwardness by evil answering, if we Consider, that anger is a kind of madness,
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and that he whiche is angery, is (as it wer for ye tyme) in a phenesy.
and that he which is angery, is (as it were for the time) in a phenesy.
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Wherfore, let hym beware, least in his fury he speake any thyng ▪ whereof afterward he maie haue iuste cause to be sory. Wherefore, let him beware, lest in his fury he speak any thing ▪ whereof afterwards he may have just cause to be sorry.
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And he that will defende, that anger is no fury, but that he hath reason,
And he that will defend, that anger is no fury, but that he hath reason,
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euen when he is moste angery, then let hym reason thus with himself, when he is angery.
even when he is most angery, then let him reason thus with himself, when he is angery.
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Now I am so moued and chafed, that within a litle while after, I shalbe otherwaies minded:
Now I am so moved and chafed, that within a little while After, I shall otherways minded:
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wherfore then should I now speake any thyng in mine anger, whiche hereafter, when I would fainest, cannot be chaunged? Wherfore shall I do any thyng now, beyng (as it wer) out of my witte,
Wherefore then should I now speak any thing in mine anger, which hereafter, when I would fainest, cannot be changed? Wherefore shall I do any thing now, being (as it were) out of my wit,
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for the whiche, whē I shall come to my self again, I shalbe very sadde? Why doth not reason? Why dooth not godlinesse? Yea,
for the which, when I shall come to my self again, I shall very sad? Why does not reason? Why doth not godliness? Yea,
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why doth not Christ obtein ye thyng now of me, which hereafter, tyme shall obtein of me? If a man be called an adulterer, vsurer, drunkarde,
why does not christ obtain you thing now of me, which hereafter, time shall obtain of me? If a man be called an adulterer, usurer, drunkard,
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or by any other contumelious name, let hym consider earnestly, whether he be so called truly or falsly:
or by any other contumelious name, let him Consider earnestly, whither he be so called truly or falsely:
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if truly, let hym amende his fault, that his aduersarie maie not after, worthely charge hym with suche offences:
if truly, let him amend his fault, that his adversary may not After, worthily charge him with such offences:
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if these thynges be laid against him falsly, yet let hym consider, whether he hath geuen any occasion, to be suspected of suche thynges,
if these things be laid against him falsely, yet let him Consider, whither he hath given any occasion, to be suspected of such things,
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& so he maie bothe cut of that suspicion, wherof this slaunder did arise, and in other thynges shall liue more warely.
& so he may both Cut of that suspicion, whereof this slander did arise, and in other things shall live more warily.
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And thus vsyng our selfes, wee maie take no hurte, but rather muche good, by the rebukes & slaunders of our enemie.
And thus using our selves, we may take no hurt, but rather much good, by the rebukes & slanders of our enemy.
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For the reproche of an enemy, may be to many men a quicker spurr to the amendement of their life,
For the reproach of an enemy, may be to many men a quicker Spur to the amendment of their life,
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then the gentle monicion of a frend.
then the gentle monition of a friend.
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Phillippus the Kyng of Macedony, when he was euill spoken of by the chiefe rulers of the citee of Athens, he did thāke them hartely,
Philip the King of Macedonia, when he was evil spoken of by the chief Rulers of the City of Athens, he did thank them heartily,
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because by theim, he was made better, bothe in his woordes and deedes:
Because by them, he was made better, both in his words and Deeds:
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for I studse (saied he) bothe by my saiynges and doynges to proue theim liars.
for I studse (said he) both by my sayings and doings to prove them liars.
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This is the best waie, to refell a mannes aduersary, so to liue, that all, whiche shall knowe his honestie, maie beare witnesse, that he is slaundered vnworthely.
This is the best Way, to refel a Man's adversary, so to live, that all, which shall know his honesty, may bear witness, that he is slandered unworthily.
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If the faulte whereof he is slaūdered, be suche, that for the defence of his honestie, he must nedes make aunswere,
If the fault whereof he is slandered, be such, that for the defence of his honesty, he must needs make answer,
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yet let hym aunswere quietly and softely, on this fashion, that those faultes be laid against hym falsly.
yet let him answer quietly and softly, on this fashion, that those Faults be laid against him falsely.
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For it is truth yt the wiseman saith:
For it is truth that the Wiseman Says:
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a soft aunswer asswageth anger, and a hard and sharpe aunswer doth stirre vp rage & fury. a soft answer assuageth anger, and a hard and sharp answer does stir up rage & fury.
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The sharpe aunswer of Nabal, did prouoke Dauid to cruel vengeaunce, but the gentle wordes of Abigaill, quenched the fire again, that was all in a flamme.
The sharp answer of Nabal, did provoke David to cruel vengeance, but the gentle words of Abigail, quenched the fire again, that was all in a flamme.
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And a speciall remedy, against malicious tongues, is to arme our selfes with pacience, mekenes,
And a special remedy, against malicious tongues, is to arm our selves with patience, meekness,
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and silēce, least with multipliyng wordes with the enemy, we bee made as euill as he.
and silence, lest with multipliyng words with the enemy, we be made as evil as he.
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But thei that cannot beare one euil worde, peraduenture for their awne excusacion, wil alledge that, whiche is writtē: But they that cannot bear one evil word, Peradventure for their awn excusation, will allege that, which is written:
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he that despiceth his good, name is cruell. Also wee read: aunswere a foole, accordyng to his folishnesse.
he that despiceth his good, name is cruel. Also we read: answer a fool, according to his folishnesse.
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And our Lorde Iesus did hold his peace, at certain euil saiynges, but to some, he aunswered diligently. And our Lord Iesus did hold his peace, At certain evil sayings, but to Some, he answered diligently.
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He heard men call him a Samaritain, a carpenters sonne, a wine drinkar, and he helde his peace:
He herd men call him a Samaritan, a Carpenters son, a wine drinkar, and he held his peace:
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But when he heard theim saie, thou haste a deuill within thee, he aunswered to that earnestly.
But when he herd them say, thou haste a Devil within thee, he answered to that earnestly.
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Truthe it is in deede, that there is a tyme, when it is conuenient to aunswere a foole accordyng to his folishenesse, Truth it is in deed, that there is a time, when it is convenient to answer a fool according to his folishenesse,
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least he should seme in his awne conceipt to be wise.
lest he should seem in his awn conceit to be wise.
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And sometyme it is not profitable to aunswer a foole, accordyng to his foolishnesse, least the wise manne bee made like to ye foole.
And sometime it is not profitable to answer a fool, according to his foolishness, lest the wise man be made like to you fool.
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When oure infamie is ioyned with the perill of many, then is it necessarie, in aunsweryng, to be quicke and ready.
When our infamy is joined with the peril of many, then is it necessary, in answering, to be quick and ready.
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For we reade that many holy men of good zeales, haue sharpely and fiercely, both spoken and aunswered tyrauntes and euil men:
For we read that many holy men of good zeals, have sharply and fiercely, both spoken and answered Tyrants and evil men:
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whiche sharp wordes, proceded not of anger, rancor, or malice, or appetite of vengeaūce, but of a feruēt desire to bryng thē to the true knowledge of GOD,
which sharp words, proceeded not of anger, rancour, or malice, or appetite of vengeance, but of a fervent desire to bring them to the true knowledge of GOD,
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and from vngodly liuyng, by an earnest and sharpe obiurgacion and chidyng. In this zeale sainct Ihon Baptiste called the Phariseis, Adders broode, and s.
and from ungodly living, by an earnest and sharp obiurgacion and chiding. In this zeal saint John Baptiste called the Pharisees, Adders brood, and s.
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Paule called the Galathians fooles, and the men of Crete, he called liars, euill beastes, & sloggishe bellies, & the false Apostles, he called dogges and craftie workemen.
Paul called the Galatians Fools, and the men of Crete, he called liars, evil beasts, & sloggishe bellies, & the false Apostles, he called Dogs and crafty workmen.
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And this zeale is godly, and to be allowed, as it is plainly proued by the example of Christ, who although he wer the fountain and spryng of all mekenesse, gentilnes and softnesse:
And this zeal is godly, and to be allowed, as it is plainly proved by the Exampl of christ, who although he were the fountain and spring of all meekness, gentleness and softness:
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ye he calleth the obstinate Scribes and Phariseis, blynd guydes, fooles, painted graues, Hypocrites, serpētes, adders brode, a corrupte and wicked generaciō.
you he calls the obstinate Scribes and Pharisees, blind guides, Fools, painted graves, Hypocrites, Serpents, Adders broad, a corrupt and wicked generation.
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Also he rebuketh Peter egerly, saiyng: go behind me sathan. Likewise S. Paule reproueth Elimas, saiyng: Also he Rebuketh Peter eagerly, saying: go behind me sathan. Likewise S. Paul Reproveth Elymas, saying:
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O thou full of all craft, and guile, enemie to al iustice, thou ceasest not to destroy the right waies of God:
Oh thou full of all craft, and guile, enemy to all Justice, thou ceasest not to destroy the right ways of God:
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and now lo, the hande of the lorde is vpon thee, and thou shalt be blynde,
and now lo, the hand of the lord is upon thee, and thou shalt be blind,
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and not se for a tyme. And s. Peter reprehēdeth Ananias very sharpely, saiyng:
and not see for a time. And s. Peter reprehendeth Ananias very sharply, saying:
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Ananias, how is it that sathā hath filled thy harte, that thou shouldest lye vnto the holy ghost? This zeale hath been so feruēt in many good men, that it hath stirred thē not onely to speake bitter and eger wordes:
Ananias, how is it that satan hath filled thy heart, that thou Shouldst lie unto the holy ghost? This zeal hath been so fervent in many good men, that it hath stirred them not only to speak bitter and eager words:
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but also to do thynges, whiche might seme to some, to be cruell, but in deede, thei be very iuste, charitable,
but also to do things, which might seem to Some, to be cruel, but in deed, they be very just, charitable,
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and Godly, because thei were not doen of ire, malice or contencious mynde, but of a feruent mynd to the glory of God,
and Godly, Because they were not done of ire, malice or contentious mind, but of a fervent mind to the glory of God,
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and the correccion of synne, executed by men, called to that office.
and the correction of sin, executed by men, called to that office.
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For in this zeale, our Lorde Iesus Christ did driue with a whippe, the biars and sellers out of the temple.
For in this zeal, our Lord Iesus christ did driven with a whip, the Biars and sellers out of the temple.
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In this zeale, Moses brake the two tables, whiche he had receiued at Gods hand, In this zeal, Moses brake the two tables, which he had received At God's hand,
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when he sawe the Israelites daunsyng aboute a calfe, and caused to be killed.xxiii. M. of his awne people.
when he saw the Israelites dancing about a calf, and caused to be killed xxiii M. of his awn people.
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In this zeale Phinees the sonne of Eleasar, did thruste throughe with his sword, zambry and Cozby, whom he found together ioyned in the act of lechery. In this zeal Phinehas the son of Eleazar, did thrust through with his sword, zambry and Cozbi, whom he found together joined in the act of lechery.
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Wherfore now to returne again to contencious wordes, and specially in matters of religion, and Gods worde (which would be vsed with all modestie, sobernesse and charitie) the wordes of s.
Wherefore now to return again to contentious words, and specially in matters of Religion, and God's word (which would be used with all modesty, soberness and charity) the words of s.
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Iames ought to be well marked, and borne in memory, where he saith: that of cōtencion riseth al euill.
James ought to be well marked, and born in memory, where he Says: that of contention Riseth all evil.
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And the wise kyng Salomon saieth: And the wise King Solomon Saith:
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honor is due to a manne that kepeth hymself frō contencion, and all that mingle themselfes therwith, bee fooles.
honour is due to a man that Keepeth himself from contention, and all that mingle themselves therewith, be Fools.
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And because this vice is so muche hurtefull to the societie of a common wealthe, in all well ordred cities, these common braulers and skolders, bee punished with a notable kynde of pain:
And Because this vice is so much hurtful to the society of a Common wealth, in all well ordered cities, these Common braulers and skolders, be punished with a notable kind of pain:
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as to bee sette on the cokyngstole, pillery, or suche like.
as to be Set on the cokyngstole, pillery, or such like.
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And thei be vnworthy to liue in a common wealthe, the whiche do asmuche as lieth in theim, with braulyng and skoldyng, to disturbe the quietnes & peace of thesame.
And they be unworthy to live in a Common wealth, the which do asmuch as lies in them, with brawling and scolding, to disturb the quietness & peace of The same.
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And whereof commeth this contencion, strief, and variaunce, but of pride & vain glory? Let vs therefore humble oure selfes vnder the mightie hande of God, whiche hath promised to reste vpon them, that bee humble and lowe in spirite.
And whereof comes this contention, strief, and variance, but of pride & vain glory? Let us Therefore humble our selves under the mighty hand of God, which hath promised to rest upon them, that be humble and low in Spirit.
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If we bee good and quiete Christian men, let it appere in our speache and tongues.
If we be good and quiet Christian men, let it appear in our speech and tongues.
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If we haue forsaken the deuil let vs vse no more deuillish toungues. He that hath been a railyng skolder, now let him be a sober counsailoure.
If we have forsaken the Devil let us use no more devilish tongues. He that hath been a railing skolder, now let him be a Sobrium counsailoure.
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He that hath been a malicious slaunderor, nowe let hym bee a louyng comforter. He that hath been a vain railer, now let him be a ghostly teacher.
He that hath been a malicious slaunderor, now let him be a loving comforter. He that hath been a vain railer, now let him be a ghostly teacher.
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He that hath abused his tongue in cursyng, now let him vse it in blessyng.
He that hath abused his tongue in cursing, now let him use it in blessing.
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He that hath abused his tong in euill speakyng, now lette hym vse it in speakyng well.
He that hath abused his tonge in evil speaking, now let him use it in speaking well.
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All bitternesse, anger, railyng, & blasphemy, let it be auoyded frō you. If you may, & it bee possible, in nowise be angery.
All bitterness, anger, railing, & blasphemy, let it be avoided from you. If you may, & it be possible, in nowise be angery.
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But if you maie not bee cleane voyde of this passion, then yet so temper and bridle it, that it stirre you to contencion and braulyng.
But if you may not be clean void of this passion, then yet so temper and bridle it, that it stir you to contention and brawling.
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If you be prouoked with euil speaking, arme your self with pacience, lenitie, and silence, either speakyng nothyng,
If you be provoked with evil speaking, arm your self with patience, lenity, and silence, either speaking nothing,
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or els beyng very soft, meke and gentle in aunsweryng. Ouercome thine aduersaries with benefites and gentlenes.
or Else being very soft, meek and gentle in answering. Overcome thine Adversaries with benefits and gentleness.
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And aboue all thynges, kepe peace and vnitie, bee no peace breakers, but peace makers.
And above all things, keep peace and unity, be no peace breakers, but peace makers.
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And then there is no doubt, but that God, the aucthor of comforte and peace, will graunte vs peace of conscience,
And then there is no doubt, but that God, the author of Comfort and peace, will grant us peace of conscience,
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and suche concord and agremēt, that with one mouthe and mynde, wee maie glorifie God, the father of our Lorde Iesus Christe:
and such concord and agreement, that with one Mouth and mind, we may Glorify God, the father of our Lord Iesus Christ:
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to whom bee all glory now and euer. Amen. HEreafter shal folow Homelies, of fastyng Praiyng, Almose dedes:
to whom be all glory now and ever. Amen. HEreafter shall follow Homilies, of fasting Praying, Almose Deeds:
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of the Natiuitie, Passion, Resurreccion, & Ascencion of our sauior Christ:
of the Nativity, Passion, Resurrection, & Ascension of our Saviour christ:
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of the due receiuyng of his blessed body and bloud, vnder the forme of bread & wine:
of the due receiving of his blessed body and blood, under the Form of bred & wine:
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against Idlenesse, against Gluttony and drūkennesse, against Coueteousnesse, against Enuy, Ire and malice ▪ with many other matters, aswell fruitefull as necessarie, to the edifiyng of Christian people,
against Idleness, against Gluttony and Drunkenness, against Covetousness, against Envy, Ire and malice ▪ with many other matters, aswell fruitful as necessary, to the edifying of Christian people,
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and the increase of Godly liuyng. Amen. GOD SAVE THE KYNG.
and the increase of Godly living. Amen. GOD SAVE THE KYNG.
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