and superstitions of .xv. Dos of i. Bernardes vearses of S. Agathes letters of Purgatorye of Masses satisfactorye of Stacions and Iubilies of feined Reliques of halowed Beades Belles Bred Water Palmâ—s Candels Fyre and suche other of Superstitious fastinges of fraternities or brother heades of Pardons with such lyke marchaundyse whiche were so estemed and abused to the great preiudice of gods glorye and commaundementes that they were made most high and moost holye thinges wherby to attaine to the euerlasting lyfe or remissioÌ„ of sinne Yea also vaine inuentions vnfruitfull ceremonies and vngodli lawes decrees and counsels of Rome Decrees Decretalies were in such wise aduaunced that nothynge was thought comparable in auctoritie wisdom lerninge godlines vnto them So that the lawes of Rome as they said were to be receiued of all men as the four EuaÌ„gelistes to the which al lawes of princes must geue place And the lawes of God also partly were left of and lesse estemed that the sayd lawes decrees and counsels with theyr traditions and ceremonies might be more duelye kepte and hadde in greater reuerence Thus was the people throughe ignorance so blinded with the goodly shewe and apparaunce of those thinges that they thought the kepynge of them to be a more holynes a more perfecte seruice honoring of God more pleasinge to God then the keping of gods commaundementes Such hath bene the corrupte inclination of man euer superstitiously geuen to make new honorynge of God of his own head and then to haue more affectioÌ„ and deuotion to keepe that then to searche out Goddes holye commaundementes and to keepe theim And furthermore to take Gods commaundementes for mens commaundementes and mens commaundementes for Gods commaundementes yea for the highest and most perfect and holy of all Gods commaundemeÌ„tes And so was all confused that scante wel learned men and but a small number of them knew or at the least would knowe durste affyrme the trueth to separate or seuere Gods commaundementes from the commaundementes of men whervpon did grow much error Superstition ydolatry vayne religion ouertwart iudgement great contention with all vngodly liuing An exhortation to the 〈◊〉 of Gods coÌ„manÌ„dementes Wherfore as you haue any zeale to the ryghte and pure honoring of God as you haue any regarde to your owne soules and to the life that is to come which is both without pain and without end apply youre selues chieflye aboue all thing to reade and to heare Gods word marke diligently therin what his wyll is you shal doe and with all your endeuoure applye your selues to folow the same Firste you must haue an assured faith in god A briefe rehersall of Gods coÌ„manÌ„dementes and geue your selues wholly vnto him loue him in prosperitie and aduersitie and dreade to offende him euermore Then for his sake loue all men frendes and foes because they be hys creation and ymage redemed by Christ as ye are Cast in your mindes how you may do good vnto al men vnto your powers and hurte no man Obey al your superiours gouernours serue your masters faythfully and diligentlye aswell in theyr absence as in their presence not for dreade of punishment onely but for conscience sake knowing that you are bouÌ„de â—o to do by Gods commaundementes Disobey not your fathers and mothers but honor them help theÌ„ and please theim to youre power Oppresse not kyll not beat not neither slauÌ„dre nor hate any man But loue al men speake well of al men help and succoure euery man as you maye yea eueÌ„ your enemies that hate you that speake euill of you and that do hurte you Take no mans goodes nor couet youre neyghbours goodes wrongfully but content your selues with that which ye get truly and also bestow youre own goodes charitably as nede and case requireth Flee all ydolatry witchcraft and periury committe no maner of adultery â–ª fornication nor other vnchastnes in wilnor in dede with any other mans wyâ—e widowe mayde or other wyse And trauailing continually during your life thus in the keping the commaundementes of God wherein standeth the pure principal and right honor of God which wrought in fayth God hath ordeyned to be the righte trade and path way vnto heauen you shall not fayle as Christ hath promised to come to that blessed and euerlastinge life where you shal lyue in glorye and ioye with God for euer To whom be prayse honour and impery for euer and euer Amen A Sermon of christian 〈◊〉 and Charitie OF all thinges that be good to be taught vnto christen people there is nothinge more necessarye to be spoken of and dayly called vppon then charitie as well for that all manner of workes of ryghteousnes bee conteyned in it as also that the decay thereof is the ruyne or falle of the worlde the banishment of vertue and the cause of al vice And for so muche as almoste euery man maketh and frameth to him selfe charitie after his owne appetite and how detestable soeuer his lyfe be both vnto God and man yet he perswadeth him selfe still that he hath charitie therfore you shal heare now a true and plaine description or setting forth of charitie not of mens imagination but of the very wordes and example of our sauiour Iesus Christ In which description or setting forth euery man as it were in a glasse may consider him self and se plainely without errour What â—â—â—rytye 〈◊〉 whether he be in the true charitie or not Charitie is to loue God with al our heart al oure lyfe and al our powers and strength With all oure heart that is to say that our heartes mind The 〈◊〉 of god and study â–ª be set to beleue his word to truste in him and to loue him aboue all other thinges that we loue beste in heauen or in earth With all oure lyfe that is to say that our chiefe ioy and delight be set vpon hym his honour our whole life geueÌ„ vnto the seruice of him aboue al thinges with him to liue and dye and to forsake all other thynges rather then hym â–ª For he that loueâ—â—his father or mother Mat. 10. sonne or doughter house or land more then me saith Christe is not worthy to haue me Withal our powers that is to say that with our handes and feete with oure eyes and eares our mouthes and tonges and with all other partes powers both of body and soul we shoulde be geuen to the keping and fulfilling of his coÌ„maundementes This is the fyrst and principal part of charitie but it is not the whole for Charitie is also to loue euerye man The loue of thy neighbor good and euyl frende and foe and whatsoeuer cause be geueÌ„ to the contrarye yet neuertheles to beare good wyll and hert vnto euery man to vse our selues wel vnto them aswell in woordes and countenaunce as in al our outwarde actes and dedes For so Christ himself taught so also he performed in deede Of the loue
office of God onely But in iustificacion is the office of God onely and is not a thyng whiche we render vnto hym but whiche we receiue of hym not whiche we giue to hym but whiche we take of hym by his free mercie and by the onely merites of his moste derely beloued sonne our onely redemer Sauiour and iustifier Iesus Christe So that the true vnderstaÌ„dyng of this doctrine we be iustified frely by faithe without woorkes or that we be iustified by faith in Christ onely is not that this our owne acte to beleue in Christ or this our faithe in Christe whiche is within vs doeth iustifie vs and deserue our iustificacion vnto vs for that were to coumpte our selues to bee iustified by some acte or vertue that is within our selues but the true vnderstanding and meaning therof is that although we heare Gods woorde and beleue it although we haue faith hope charitee repentaunce dread and feare of GOD within vs and doe neuer so many good workes thereunto yet we must renounce the merite of all our saied vertues of faith hope charitie and all our other vertues and good deedes whiche we either haue doen shall doe or can doe as thinges that be farre to weake and insufficient and vnperfecte to deserite remission of our synnes and our iustificacion and therefore we muste trust onely in Gods mercie and that sacrifice which our high prieste and sauiour Christ Iesus the sonne of God one 's offered for vs vpon the crosse to obtaine therby Gods grace and remission aswell of our originall sinne in Baptisme as of all actuall sinne coÌ„mitted by vs after our Baptisme if we truely repent and tourne vnfainedly to hym againe So that as sainct Ihon Baptist although he were neuer so vertuous and Godly a man yet in this matter of forgiuyng of synne he did put the people froÌ„ hym and appoincted theim vnto Christe saiyng thus vnto theim Beholde Ihon. i. yonder is the Lambe of God which taketh awaie the sinnes of the world euen so as great and as godly a vertue as the liuely faith is yet it putteth vs from it self and remitteth or appoincteth vs vnto Christ for to haue onely by hym remission of our synnes or iustificacion So that our faith in Christ as it were saieth vnto vs thus it is not I â–ª that take a waie your synnes but it is Christ onely and to him onely â–ª I send you for that purpose forsaking therin al your good vertues woordes thoughtes and workes and onely puttyng your trust in Christ 〈◊〉 Saâ—uation IT hath bene manifestly declared vnto you â–ª that no man can fulfyl the lawe of God and therfore by the laâ—â—â—â—â—â—enne are condemned wherupon it folowed necessarylye that some other thynge should be required for our saluacion than the lawe and thaâ— is a true and a lyuely faith in Christe bringynge foorth good workes and a lyfe accordyng to Gods commaundementes And also you hearde the auncient aucthours mindes of this sayinge faith in Christ only iustifieth maÌ„ so plainly declared that you sâ— that the very true meaning of this propostcioÌ„ or saâ—yng We be iustified by faith in Christ onely accordyng to the meanyng of the olde auncient auctours is this we putte oure faith in Christe that we be iustified by hym onely that we be iustified by Gods free mercy and the merites of our sauiour Christe onely by no vertue or good worke of our owne that is in vs or that we 〈◊〉 be able to haue or to do for to deserue the same Christe himselfe only being the cause meritorious therof Here you perceaue many wordes to bee vsed to auoyde contention in wordes with them that delyght to braule about woordes â–ª and also to shewe the true meanyng to auoide euil takyng and misvnderstandinge and yet peraduenture al will not serue with them that the contencious but contenâ—â—â—s will euer forâ—e maâ—â—er â—f conâ—ention euen when they haue noâ—e 〈…〉 therto Not withstanding forty nyghtes without meâ—â—t and drinke that he wrought al kynde of miracles declaryng himselfe very god They beleue also that Christ for our sakes suffered moste painefull death to redene vs from euerlastynge death and that he rose againe from death the third day they beleue that he ascenâ—â—d into heauen and that he sitteth on the righte hande of the father at the last end of this world shal come again and iudge both the quicke and the dead These articles of oure fayth the deiuils beleue and so they beleue all thinges that bee written in the new and olde Testament to be true and yet for all this faith they be but deuils remaining styll in theyr damnable estate Iackynge â—â—e very true Christian faith What is the truâ—e â—usâ—◠〈◊〉 syuâ—g fayth For the right and true ChristiaÌ„ faith is not only to beleue that holy scripture and all the foresaide articles of our faith are true but also to haue a sure trust and coÌ„fidence in gods mercifull promises to be saued from euerlastynge damnatioÌ„ by Christ whereof doeth folow a louing hert to obey his commaundemeÌ„tes And this true Christian faith neyther anye deuill hath 〈…〉 nor yet any man which in the outwarde profession of his mouth and in his outward receiuing of the sacramentes â–ª in cumming to the church and in al otheâ— outward appearaunces semeth to be a Christ 〈◊〉 manne yet in his liuinge and dedes sheweth 〈◊〉 contrarye For howe can a manne haue this 〈◊〉 fayth this sure trust and conâ—idence 〈…〉 by the meritâ—s of Christe his sinnes beâ—◠〈…〉 and he recoâ—â—â—â—d to the fâ—uoâ—â—◠〈…〉 paâ—â—akâ—â— of the kingdom of 〈…〉 he lyueth vngodlye and denieth 〈…〉 dedes Surely no suche vngodly maune can haue this saith trust in god For as they know Christe to be the onely sauiour of the world so they know also that wicked men shal not enioye the kyngdoÌ„ of god They know that god hateth vnrighteousnes Psalm .v. that he will destroy all those that speake vâ—truelye that those that haue done good woorkeâ— whiche can not be done without a liuely fayth in Christe shall come furth into the resurrection of life and those that haue doen euil shal come vnto resurrection of iudgement very well they knowe also that to them that be coÌ„tencious and to them that wil not be obedient vnto the trueth but will obeye vnrighteousnes shall come indignation wrath and affliction c. Therfore to conclude coÌ„sidering the infinite benefites of God shewed and geuen vnto vs mercifullye without our desertes who hath not onely created vs of nothing and froÌ„ a piece of vyle clay of his infinite goodnes hathe exalted vs as touchinge our soule vnto his owne similitude and lykenesse but also wheras we wer condemned to hel and death euerlastyng hath geuen his owne naturall sonne being god eternall immortal and equal vnto hymselfe in power and glory to be incarnated and to take our mortal nature vpon hym with the infirmities of the same and in the same nature to suffre
Christ vndoubtedly affirmeth Charitâ— bringeth furth good woorkes Iohn .xiiii. that true faith bringeth furth good workes â–ª so doth he saye likewyse of charitie Whosoeuer hath my commaundementes and kepeth them that is he that loueth me And after he saith he that loueth me wil kepe my worde and he that loueth me not Iohn .xiiii. kepeth not my wordes And as the loue of God is tryed by good workes so is the feare of god also as the wise manne saith the dreade of god putteth away synne And also he sayeth Eccle. i. Eccle. xv he that feareth god will do good workes ¶ The thyrde parte of the Sermon of Fayth YOu haue heard in the second part of this sermon that no man should thinke that he hath that liuely saith which scripture coÌ„maundeth when he liueth not obedieÌ„tly to goddes lawes For al good woorkes fyringe out of that faith And also it hath been declared vnto you by examples that faith makâ—◠〈…〉 quiet patient in al affliction Now as coÌ„cerning the sainâ— matter you shal heare what foloweth A man may soone deceiue himselfe and thinke in his owne phantasie that he by faith knoweth god loueth him feareth him belongeth to him when in very dede he doth nothing lesse For the trial of al these thinges is a very godly christian life He that feleth his hearte set to seke gods honor and studieth to know the wyl and commaundementes of God and to frame himselfe therunto leadeth not his life after the desyre of his owne fleshe to serue the deuil by sin but setteth his minde to serue god for gods owne sake for his sake also to loue al his neyghbours whether they be frendes or aduersaries doing good to euery man as oportunitie serueth wyllingly hurting no man suche a man maye well reioyce in God perceiuinge by the trade of his life that he vnfainedly hath the right knowledge of god a liuely faith a stedfaste hope a true and vnfained loue feare of god But he that casteth a way the yoke of gods commaundementes from his necke geueth himself to liue withoute true repentauÌ„ce after his own sensual minde and pleasure not regarding to know gods worde and much lesse to liue according therunto such a man clerely deceiueth himself seeth not his own hert if he thinketh that he either knoweth god loueth him feareth him or trusteth in him Some peradueÌ„ture phaÌ„tasy in them selfes that they belong to god although thei liue in sin so they come to the churche and shew themselfes as gods dere childreÌ„ But. s Iohn saith plainly 1. Iohn 1. if we say that we haue any company with god and walke in darkenes we doe lye Other doe vainelye thinke that they knowe and loue god although they passe not of the commaundements But S. Iohn saith clearely 1. Ioh. 1. he that sayth I know God kepeth not his commaundemeÌ„ts he is a lyer Some falselye perswade themselues that they loue God wheÌ„ they hate their neighbors But S. Iohn saith manifestly if any maÌ„ sai I loue god 1 Ioh. 4. 1. Iho 2. yet hateth his brother he is a lier He that saith that he is in the light hateth his brother he is stil in darkenes He that loueth his brother dwelleth in the light but he that hateth his brother is in darknes walketh in darkenes knoweth not whether he goeth 1. Iho 3. For darknes hath blinded his eies And moreouer he saieth hereby we manifestly know the children of GOD from the children of the deuil he that doth not righteously is not the child of GOD nor he that hateth his brother Deceiue not your selfes therefore thinkyng that you haue faith in GOD or that you loue GOD or dooe trust in him or do feare him when you liue in sinne for then your vngodly and sinfull lyfe declareth the contrary whatsoeuer ye say or think It perteineth to a christen man to haue this true christen faith to trie himselfe whether he hath it or no to know what belongeth to it howe it doth worke in him It is not the world that we can trust to the worlde and al that is therein is but vanitie It is GOD that must be our defence and proteccion agaynst al temptation of wickednes and sinne errours superstycyon Idolatry and al euill If all the worlde were on our side and GOD against vs what could the would auayle vs. Therefore let vs set our whole fayth 〈◊〉 trust in GOD neither the world the deuil nor alâ—â—â— power of theÌ„ shall preuaile agaynst vs. Let vs therfore good christian people trie examine our fayth what it is let vs not flatter our selfes but loke vpoÌ„ our workes and so iudge of our faithe what it is CHRIST him selfe speaketh of this matter and saith Mat. 24 the tre is knoweÌ„ by the fruite Therfore let vs do good workes and therby declare our faith to be the lyuely christian faith Lette vs by such vertues as oughte to spring out of faith shewe our eleccion to be sure stable as S. Peter teacheth Endeuor your selfes to make your calling chosyng certaine by good workes 1 Pet. 3 And also he sayth mynyster or declare in youre fayth vertue in vertue knowledge in knowledge teÌ„peraunce in teÌ„perauÌ„ce pacience againe in pacieÌ„ce godlinesse in godlinesse brotherlye charitye in brotherly charitie loue So shal we shewe in dede that we haue the very lyuely christen faith maye so both certify our conscience the better that we be in the right faith also by these meanes confirme other men If these fruites do not folowe we do but morke with GOD deceiue our selues also other men Well may we beate the name of christen meÌ„ but we doo lacke the true faith that doth belonge thervnto For true faith doth euer bring furth good workes Iâ—mes 2 as Saint Iames saith shew me thy fayth by thy dedes Thy bedes and workes must be an open testymony all of thy fayth otherwyse thy faith being without good workes is but the deuils faith the faith of the wicked a phantasy of fayth not a true christen fayth And lyke as the deuils euyll people be nothing the better or theyr counterfeit faithe but it is vnto theÌ„ the more cause of damnacyon so they that be christened haue receyued knowledge of GOD and of CHRISTES merites yet of a set purpose do lyue idlelye without good works thinking the name of a naked faith to be either sufficient for them or els settynge theyr mindes vpon vaine pleasures of thys worlde dooe lyue in synne without repentaunce not vtterynge the fruytes that do belong to such an hygh professyon vpon such presumpteous persones and wylfull sinners must nedes remaine the great vengeaunce of GOD and eternall punyshment in hell prepared for the deuil wicked liuers Therfore as you professe the name of CHRIST good christyan people let no such phantasy imagination
shal be declared vnto you both how it is lawefull for Christian people to sweare and also what peril and daunger it is vainelye to sweare Howe in what causes it is lauful to swere or to be forsworne Fyrste when iudges requyre othes of the people for declaration or openynge of the truth or for execution of iustice this maâ—er of sweringe is lawfull Also wheÌ„ men make faithful promises with callynge to witnes of the name of GOD to kepe couenauntes honest promyses statutes lawes good customes as christian princes do in theyr conclusyons of peace for conseruation of common wealthes priuate persoÌ„s promise their fidelitie in Matrimonye or one to another in honestie and true frendeshyp and al men when they do sweare to kepe common lawes or â—ocall statutes and good customes for due ordre to be had and continued emonge men when subiectes do sweare to be true and faythfull to theyr kyng and soueraygne Lord and wheÌ„ iudges Magystrates and offyces sweare truely to execute theyr offyces and when a manne woulde affyrme the truth to the settynge foorthe of Goddes glory for the saluatyon of the people in open â—â—â—ching of the gospel or in geuinge of good counsayle priuatelye for theyr soules health Al these maner of swearinges for causes necessary and honest be lawful But when men do sweare of custome in reasonyng bying felling or other dayly communicatioÌ„ as manye be common and greate swearers suche kynd of swearing is vngodly vnlawfull and forbidden by the commaundement of God For such swering is nothyng els but takyng of Gods holy name in vayne And here is to be noted that laweful sweryng is not forbidden but commaunded of almighty God For we haue examples of Chryste and godly men in holy scripture that did swere themselues and required othes of other lykewyse Deut 9 And Gods commaundement is Thou shalte dread thy Lorde God Psal lxii and shalt sweare by hys name And almightye GOD by hys Prophete Dauyd saith al men shal be praysed that sweare by hym Thus did our Sauiour Christ sweare dyuerse times Iohn 3 2 Cor 1 Gc 24 saying verely verely And S. Paule swereth thus I call God to wytnes And Abraham waxing olde required an othe of his seruaunte that he shoulde procure a wife for hys sonne Isaac whyche should come of his owne kyâ—â—red and the seruaunte did sweare that he would perfourme his maysters wil. Gen 22 Abraham also being required dyd swere vnto Abimelech the kyng of Geraris that he should not hurte him nor his posteritie And soo lykewyse dyd Abimelech sweare vnto Abraham And Dauid did sweare to be and continue a faythfull frende to Ionathas and Ionathas did sweare to become a faithful frend vnto Dauyd Also GOD once commaunded that yf a thynge were laied to pledge to any man or left with him to kepe if the same thing were stolne or lost that the keper therof should be sworne before Iudges that he did not conuey it away nor vsed any deceite in causing the same to be conueyed away Hebre 6 by his consente or knowledge And S. Paule saith that in al matters of controuersye betwene two persons wheras one saith yea and the otheruaye so as no due profe can be had of the truth the end of euery suche controuersye muste bee an othe mynystred by a Iudge And moreouer GOD by the prophete Ieremy saith thou shalt sweare the lord liueth in trueth in iudgemente in righteousnes So that whosoeuer sweareth when he is required of a iudge let him be sure in hys conscience that his othe haue these three condycyons and he shall neuer nede to be afrayde of periurye Fyrst he that sweareth must sweare truelye What coÌ„ditions 〈◊〉 lawefulloth ought to haue The first The second that is he must setting a part al fauoure affectyon to the parties haue the truth onely before hys eyes and for loue therof say and speake that whych he knoweth to be truth and no further The seconde is he that taketh an othe must doe it with iudgemente not rashely and vnaduisedlye but soberlye consideringe what an othe is The thirde is The .iii. he that sweareth muste sweare in ryghteousnes that is for the very zeale and loue which he beareth to the defence of innocency to the maintenaunce of the trueth and to the righteousnes of the matter or cause all profyt disprofite all loue and fauour vnto the persone for frendeshippe or kynred layd a parte Thus an othe if it haue with it these three condicions is a parte of GODS glorye whiche we are bounde by hys commaundement Why we â—e willed in scripture to sweare by the name of GOD to geue vnto him For he willeth that we shall sweare onely by his name not that he hath pleasure in our othes but lyke as he commaunded the Iewes to offer sacrifices vnto him not for anye delight that he had in them but to kepe the Iewes from committyng of Idolatry so he commaunding vs to sweare by hys holy name doeth not teache vs that he delyghteth in swearyng but he thereby forbiddeth al men to geue hys glory to any creature in heaueÌ„ Esa 42 Psal 15 yearth or water Hetherto you se that othes lawfull are commaunded of GOD vsed of Patryarches and Prophetes of CHRIST himselfe and of his Apostle Paule Therefore christian people muste thinke laweful othes both godly and necessary For by lawfull promises and couenauntes confyrmed by othes CoÌ„moâ—â—â—s had by lawfull othes made obserued Princes and their countreies are confyrmed in common tranquilitie and peace By holye promyses with calling the name of GOD to wytnesse we be made lyuely members of CHRIST when we professe his relygyon receiuyng the sacrament of baptisme By lyke holy promise the sacrament of matrimonye knitteth man wife in perpetuall loue that they desyre not to be separated for anye dyspleasure or aduersitie that shal after happen By laweful othes which kynges Prynces Iudges and Magistrates doe sweare common lawes are kept inuiolate Iustice is indifferentlye mynystred harmelesse persons fatherlesse chyldren wyddowes and poore men are defended from murtherers oppressors and theues that they suffer no wroÌ„g nor take any harme By lawful othes mutual societie amitie and good ordre is kept continuallye in all commonalties as boroughes cities townes villages And by laweful othes malefactors ar searched out wronge doers are punished and they which sustein wrong are restored to their ryghte Therefore laweful swearyng cannot be euil whiche bryngeth vnto vs so many godly good and necessarye commodities Wherfore Vayne swerige is forbidden when CHRIST so earnestly forbad swearyng it maye not so bee vnderstanded as though he did forbid al maner of othes but he forbyddeth al wayne sweryng and for swerynge bothe by GOD and by his creatures as the common vse of sweryng in bying sellynge and in oure daylye communication to the intente euerye christian mannes word shoulde be aswell regarded in suche matters as if he
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
father wherwith he mercifully correcteth vs eyther to trye and declare the faith of his pacient children that they may be found laudable glorious and honorable in his sight when Iesus Christ shal be openly shewed to be the iudge of all the world or els to chastice and amende in theÌ„ whatsoeuer offendeth his fatherly gracious goodnes least they should perishe euerlastingly And this his correcting rod is common to all them that be truely his Therfore let vs caste away the burden of sinne that lyeth to heauy in our neckes and returne vnto God by true penaunce amendement of our liues Lette vs with pacience runne this course that is appoynted suffering for his sake that dyed for our saluacion all sorowes panges of death and death it selfe ioyfully when God sendeth it to vs hauyng our eyes fyred set fast euer vpon the head captaine of our faith Iesus Christ Who considering the ioy that he shulde come vnto cared neither for the shame nor payne of death but wyllyngly conforming and framyng his wyll to his fathers wyll most paciently suffered the most shamefull and paynefull death of the crosse Phil. ii beinge innocent and harmelesse And nowe therfore he is exalted in heauen euerlastynglye sitteth on the right hand of the throne of God the father Lette vs call to our remembraunce therefore the lyfe and ioyes of heauen that are kept for all them that paciently do suffer here with Christ and consydre that Christ suffered all his paynefull passion by sinners and for synners and then we shall with pacience and the more easelye suffer such sorowes and paynes when they come Let vs not set at lyght the chastysynge of the Lorde nor grudge at hym nor fall from hym when of hym we be corrected for the Lorde loueth them whom he doeth correcte and beateth euery one whom he taketh to be his childe What chylde is that sayth Saint Paule whom the father loueth Hebrâ— xii and doeth not chastice If ye be without Goddes correction which al his welbeloued and true children haue then be you but bastardes smally regarged of god and not his true chyldren Therfore seing that when we haue in earth our carnall fathers to be our correctours we do feare them and reuerentlye take theyr correction shall we not muche more be in subiection to God oure spirituall father by whom we shall haue euerlastyng lyfe And our carnal fathers sometyme correct vs euen as pleaseth them without cause but this father iustelye correcteth vs either for oure sinne to the intent we shoulde amende or for our commoditie and wealth to make vs therby parttakers of his holynesse Furthermore all correctioÌ„ which God sendeth vs in this preseÌ„t tyme semeth to haue no ioy and comfort but sorowe payne yet it bryngeth with it a taste of Gods mercy and goodnesse towardes them that be so corrected and a sure hope of gods euerlastyng consolatioÌ„ in heauen If then these sorowes diseases sickenesses and also death it selfe be nothing els but our heauenlye fathers rod wherby he certitieth vs of his loue gracious fauour wherby he trieth and purifieth vs wherby he geueth vnto vs holynes and certifieth vs that we be his children he our mercifull father shall not we then withall humilitie as obedient louyng children ioyfully kysse oure heauenly fathers rod and euer say in our hearte with our sauiour Iesus Christ Father if this anguishe and sorowe which I fele death which I se approche Mat. xxvi maye not passe but that thy wyll is that I must suffer them thy wyll be done ¶ The thyrde part of the Sermon of the feare of death IN this Sermon agaynste the feare of death twoo causes were declared which commonly moue worldly men to be in much feare to dye yet the same do nothynge trouble the faithfull and good lyuers when death commeth but rather geueth them occasion greatly to reioyce considering that they shal be delyuered from the sorow and miserie of this world and be brought to the great ioy and felicitie of the lyfe to come The third cause why death is to be feared Nowe the thyrde and speciall cause why death in dede is to be feared is the miserable state of the worldly vngodly people after theyr death But this is no cause at all why the Godly and faythfull people should feare death but rather contrarywyse theyr Godly conuersation in this lyfe beliefe in Christ cleauyng continually to his merites should make theÌ„ to long sore after that lyfe that remaineth for them vndoubtedly after this bodely death Of this immortall state after this transitory lyfe where we shall lyue euermore in the presens of God in ioy and reste after victory ouer all sickenesse sorowes sinne death there be many both playne places of holye scripture which confirme the weake coÌ„science againste the feare of al such dolours sickenesses sinne and bodely death to asswage such tremblyng and vngodly feare and to encorage vs with comfort and hope of a blessed â—ate after this lyfe Ephe. i. Saint Paule wisheth vnto the Ephesians that God the father of glory woulde geue vnto them the spirite of wisdome reuelation that the eyes of theyr heartes myght geue lyght to knowe hym and to perceiue howe great thynges he had called them vnto and howe riche inheritaunce he hath prepared after this lyfe for them that perteyne vnto hym Philip. i. And Saint Paule hym selfe declareth the defyre of his heart which was to be dissolued and loosed from his body and to be with Christ which as he said was muche better for hym although to them it was more necessary that he shoulde lyue whiche he refused not for theyr sakes Euen lyke as saint Martin sayde Good Lorde yf I be necessary for thy people to do good vnto them I wyll refuse no labour but els for mine owne selfe I besech thee to take my soule Now the holy fathers of the olde lawe and all faithfull righteous men which departed before our sauiour Christes ascention into heaueÌ„ dyd by death depart from troubles vnto rest froÌ„ the handes of their enemies into the handes of God from sorowes and sickenesses vnto ioyful refreshing into Abrahams bosome a place of all comforte and consolation Sapi. iii. as scriptures do plainely by manifest wordes testifie The boke of wisedome saith that the righteous mens soules be in the hand of god and no torment shal touche them They seemed to the eyes of folishe men to dye and theyr death was counted miserable and theyr departynge out of this worlde wretched but they be in reste And an other place saith that the righteous shall lyue for euer theyr rewarde is with the lorde theyr myndes be with god who is aboue all Therefore they shall receiue a glorious kyngdome a beawtiful crowne Sapi. iiii at the Lordes hand And in an other place the same boke saith the righteous thought he be
preuented with sodaine death neuerthelesse he shal be there where he shal be refreshed Of Abrahams bosome Chrystes wordes be so playne that a christian man nedeth no more profe of it Nowe then if this were the state of the holye fathers and righteous men before the commyng of our sauiour before he was glorified how much more then ought all we to haue a stedfast faith a sure hope of this blessed state and condicion after our death Seing that our sauiour nowe hath perfourmed the whole worke of our redemption and is gloriouslye ascended into heauen to prepare our dwellyng places with hym Ioh. xvii and sayd vnto his father Father I wyll that where I am my seruauntes shal be with me And we knowe that whatsoeuer Christ wyll his father wyll the same wherefore it cannot be but if we be his faithful sernauntes oure soules shal be with him after our departing out of this present life Sainct Stephin when he was stoned to death euen in the middest of his tormentes what was his minde moste vpon When he was ful of the holy gost Acâ—â—â— vâ—â— saieth holy scripture hauing his eies lifted vp into heauen he sawe the glory of god and Iesus standinge on the righte hande of god The whiche trueth after he had confessed boldly before the enemies of Christ they drew him out of the citie and there they stoned him who cried vnto God sayinge Lorde Iesu Christe take my spirite And doeth not our sauiour say playnly in S. Iohns gospel Verely verely I say vnto you he that heareth my worde and beleueth on him that seÌ„t me hath euerlasting life cummeth not into iudgement Iohn .v. but shal passe from death to life Shal we not then thinke that death to be precious by the whiche we passe vnto life Therefore it is a true saying of the Prophete the death of the holy and righteous men 〈◊〉 cxvi is precious in the lordes sight Holy Simeon after that he had his heartes desier in seing our sauiour that he euer longed for al his life he embraced or toke him in his armes and said Now lord let me departe in peace Luke â—â— for mine eies haue beholden that sauiour whiche thou hast prepared for al nacions It is trueth therfore that the death of the righteous is called peace and the benefite of the Lord Psal cxiiii as the churche saieth in the name of the righteous departed out of this world my soule turne thee to chyreste for the Lorde hath bene good to thee and rewarded thee And we see by holye scripture other auncient Histories of Martirs that the holy faithful and righteous euer sins Christes ascencion or going vp in their death did not doubt but that they went to be with Christ in spirite whiche is our lyfe health wealth saluacion Iohn in his holy reuelacion saw an C. xl and .iiii. M. virgins innocentes of whom he sayd Epo xiiii these folowe the laÌ„be Iesu Christe whersoeuer he goeth And shortely after in the same place he saieth I heard a voice from heauen saying vnto me write happy and blessed ar the dead which die in the lord from henceforth surely saieth the spirite thei shal rest from their paines and labours for their workes doe folowe them So that then they shal reape with ioy and comfort that which they sowed with labors and paynes They that sow in the spirite of the spirite shal reape euerlasting life Let vs therfore neuer be werye of well doing for when the time of reaping or reward commeth we shal reape without any werines euerlastinge ioye â—ola vi Math. vi Therefore while we haue time as S. Paule exhorteth vs let vs doe good to all men and nor laye vp our treasures in earth where ruste and mothes corrupt it Iames .v. which rust as S. Iames sayeth shall beare witnesse agaynst vs at the great day coÌ„demie vs and shall like moste brenninge fier tormente our fleshe Let vs beware therfore as we teÌ„der our owne wealth that we be not in the number of those miserable couetousse and wretched menne whiche S. Iames byddeth mourne and lament for theyr gredye gatherynge and vngodlye kepynge of goodes Lette vs be wyfe in tyme and learne to folowe the wyse example of the wicked stewach Let vs so wisely order our goodes and possessions committed vnto vs here by god for a season that we may truely heare and obeye thys commaundemente of our sauioure Chryste I saye vnto you sayeth he make you frendes of the wicked Mammon Luke xvi that they may receiue you into euerlastinge tabernacles or dwellynges Richesse he calleth wicked beecause the world abuseth them vnto al wickednes which at otherwise the good gifte of God the instrumentes wherby goddes seruauantes doe truely serue hym in vsing of the same He commaunded theÌ„ not to make them riche frendes to gette highe dignities and worldly promotions to geue greate giftes to ryche men that haue no nede therof but to make them freÌ„des of poore and miserable men vnto whom whatsoeuer they geue Chryst taketh it as geuen to himselfe And to these freÌ„des Christ in the gospel geueth so great honor and preeminence that he sayeth they shall receyue them that doe good vnto them into euerlasting houses not that meÌ„ shal be ourrewarders for our wel doyng but that Chryst wil rewarde vs and take it to be doen vnto himselfe whatsoeuer is doen to suche frendes Thus makyng poore wretches our frendes we make oure sauioure Chryste oure frende whose meÌ„bers they are whose miserye as he taketh for hys owne myserye so theyr relyefe succoure and helpe he taketh for hys succoure relyefe and helpe and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them as if he himselfe had receiued lyke benefyte at oure handes as be wytnesseth in the gospel 〈◊〉 xxv saying whatsoeuerye haue doeÌ„ to any of these simple persons whiche dooe beleue in me that haue ye doen to my self Therfore let vs diligently foresee that oure faith and hope whiche we haue conceiued in almightie god and in our sauiour Christ waxe not fainte nor that the loue whiche we beare in hande to beare to him waxe not colde but let vs study daily and diligently to shew oure selues to be the true honourers louers of god by kepinge of his commaundementes by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can their pouertie with oure aboundaunce and plenty their ignoraunce with our wisedom and learning and comforte their v eakenes wyth oure strength aucthoritie calling all men backe froÌ„ euill doing by godlye counsaile and good exaÌ„ple perseuering still in well doing so long as we lyue So shall we not nede to feare death for any of those thre causes afore meÌ„cioned nor yet for any other cause that can be imagined But contrary considering the manifold sickenesses troubles and sorowes of this present life the daungers of this
there was killed in one day the numbre of fourtene thousand and seuen hundred for rebellion against them whom god had appointed to be in authoritie Absalon also â—â—â—e â—ii rebelling againste his father Kinge Dauid was punished with a straunge and notable death The thyrde parte of the Sermon of Obedience YE haue heard before in this sermoÌ„ of good ordre obedience manifestly proued bothe by scriptures examples that al subiectes are boundeÌ„ to obey their magistrates and for no cause to resiste or withstand rebel or make any sedicion againste them yea although thei be wicked men And let no man thinke that he can escape vnpunished that coÌ„mitteth treasoÌ„ conspiracie or rebellioÌ„ against his souereigne Lord the King though he coÌ„mit the same neuer so secretly either in thought word or dede neuer so preuelye in his prieuye chambre by himselfe or openly communicating and consultyng with other For treason wil not be hid treason wil oute at the length God will haue the most detestable vyce bothe opened punished for that it is so directly against his ordeynaunce and against his high principal iudge anointed in earth The violence imury that is committed against authoritie is commited againste God the coÌ„mon weale thee whole realme whiche god wil haue knowen condingly or woorthelye punished one waye or other For it is notably written of the Wise maÌ„ in Scripture in the booke called Ecclesiastes Eccle. x. wishe the Kinge no euyll in thy thought nor speake no hurt of him in thy priuy chaÌ„bre for a byrde of the ayre shal betraye thy voice and with her fethers shall bewraye thy woordes These lessons and exaumples are written for our learning Therfore let vs al feare the moste detestable vice of rebellion euer knowing and remembring that he that resisteth or with standeth coÌ„mon authoritie resisteth or with staÌ„deth god his ordinaunce as it may be proued by many other mo places of holye Scripture And here let vs take here that we vnderstaÌ„d not these or such other like places which so streightly coÌ„mauÌ„de Obedience to superiours and so streightly punisheth rebellion and disobedience to the same to be meant in any coÌ„ditioÌ„ of the pretensed or coloured power of the Bishop of Rome For truly the scripture of god alloweth no such vsurped power ful of enormitties abusioÌ„s blasphemies But the true meaning of these and suche places be to extoll and sette forth goddes true ordinauÌ„ce the authoritie of gods annointed kinges of their officers appointed vnder theÌ„ And concerning the vsurped power of the Bishop of Rome whiche he most wrongfully challeÌ„geth as the successor of Christ Peter we may cafily perceiue how fals semed forged it is not onely in that it hath no sufficieÌ„t grouÌ„d in holy scripture but also by the fruites doctrine thereof For our sauior Christ S. Peter teacheth moste earnestly agreably obedinece to kinges as to the chiefe supreme rulers in this worlde nexte vnder god but the bishop of Râ—me teacheth that thei that are vnder him â—r fre froÌ„ al burdeÌ„s charges of the coÌ„moÌ„ wealth obedieÌ„ce towardes their prince most clearly against Christes doctrine an d. s Peters He ought there fore rather to be called Antichrist the successour of the Scribes Pharysies then Christes vicar or s Peters successour seing that not only in this poynte but also in other weighty matters of ChristiaÌ„ religioÌ„ in matters of remissioÌ„ forgeuenes of sinnes of saluation he teacheth so directli against both s Peter against our sauiour Christ who not onely taught obedience to kinges but also practised obedience in theyr coÌ„uersacioÌ„ liuing â—ath â—i For we reade that they both paied tribute to the king And also we read that the holy virgin Mary mother to our sauiour Christe Ioseph who was taken for his father at the Emperours coÌ„maundement went to the citie of Dauid named Bethleem â—â—â—e ii to be taxed emoÌ„g other to declare their obedience to the magistrates for gods ordinaunces sake And here let vs not forgette the blessed virgin Maries obedience for although she was highlye in gods fauour and Christes naturall mother was also great with childe that same time so nighe her trauaile that she was deliuered in her iourneye yet she gladly without any excuse or grudging for conscience sake did take that cold foule winter iourney being in the meane seasoÌ„ so pore that she lay in the stable there she was deliuered of Christe And according to the same Peter 〈◊〉 lo how s Peter agreeth writig by expresse words in his first Epistle submit your selues or be subiect saieth he vnto kinges as vnto the chiefe heades or vnto rulers as vnto them that are sente of him for the punishmente of euill doers and for the praise of them that do well for so is the wil of God I nede not to expouÌ„d these wordes they be so plaine of them selfes S. Peter doth not say submit your selfes vnto me as supreme head of the Church neither he saieth submit your selues froÌ„ time to time to my successors in Rome but he saieth submit your selfes vnto your kinge your supreme head vnto those that he appoynteth in authoritte vnder him For that ye shall so shewe your obedience it is the wyll of God God will that you be in subiection to your head and king That is gods ordinaunce gods commaundement gods holy wil that the whole body of euery realme and al the membres and partes of the same shal be subiect to their heade their king and that as S. Peter writeth for the lordes sake i. Peterâ— ii Rom. xiâ— and as S. Paule writeth for conscience sake and not for feare onely Thus we learne by the worde of god to yelde to oure kyng that is dewe to our king that is honor obedience paimentes of dewe taxes customes tributes subsidies loue and feare Ma. xxiâ—â— Rom. xii Thus we knowe partly our bounden dueties to commen authoritie nowe let vs learne to accomplishe the same And let vs most instauntly and heartilye praye to God the onely authour of all authoritie for all them that be in authoritie according as S. Paule willeth writing thus to Timothie in his first epistle I exhorte therfore that aboue all thinges prayers i. Timo. ii supplicacions intercessions and geuing of thankes be done for all men for kinges and for al that he in authoritie that we maye liue a quiete and a peaceable life with all godlines honestie for that is good accepted or alowable in the sight of god our sauioure Here S. Paule maketh an earnest and an especiall exhortacion concerning geuyng of thankes and prayer for kinges and rulers saying aboue all thinges as hee might say in any wise principally chiefely let praier bee made for kynges Let vs heartely thanke god for his great and excellent benefite and prouidence concerning the state of kinges Let vs praye for