woorkes by faythe onely freely we receyue remissyon of oure synnes What can be spoken more plainlye then to saye 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 and without workes we do reade oftymes in the moste best and aūcient writers As beside Hillarye Basill sainct Ambrose before rehersed we read thesame in Origene saincte Chrisostome saincte Cypriane saincte Augustine Prosper Oecomenius Phocius Bernardus Anselme and many other aucthors Greke and Latine Neuertheles this sentence that we be iustified by fayth onely 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 they meane not that we should or might afterwarde be idle that nothyng should be required on oure partes afterward Neither thei meane not so to be iustified without our good workes that we shoulde do no good workes at all lyke as shalbe more expressed at large hereafter But this proposicion that we be iustifyed by faith onely frely and without workes is spoken for to take away clerely all merite of oure workes as beyng insufficient to deserue our iustificacion at Gods handes and thereby moste plainly to expresse the weakenes of man and the goodnes of God the great infirmitie of oure selfes and the myght and power of God the imperfectnes of oure awne workes and the moste aboundaunt grace of our sauior Christe And thereby whoey to ascribe the meryte and deseruing of our iustificaciō vnto Christe onely and his moste precious bludshedyng This faythe the holy scripture teacheth this is the strong rocke foundacion of Christian religion this doctryne all olde and auncient aucthors of Christes churche do approue this doctrine aduaūceth setteth furthe the true glory of Christ and suppresseth the vayne glory of man This whosoeuer denieth is not to be reputed for a true christian man not for a setter furth of Christes glory but for an aduersarye of Christe and his Gospell for a setter furth of mēnes vain-glory 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 as the auncient aucthors vse to speke it 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 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 y e desires of the flesh or that therby any kind of synne shalbe committed or any vngodly liuyng the more vsed First you shall vnderstande that in our iustificacion by Christ it is not all one thinge the office of God vnto man and the office of man vnto God Iustificacion is not the offyce of man but of God For man cannot iustifye himselfe by his awne workes neither in parte nor in the whole 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 But iustificacion is the office of God onely and is not a thyng whiche we rendre vnto hym but whiche we receiue of him not whiche we geue to him but whiche we take of him by his free mercie by the onely merites of his moste derely beloued sonne our onely redemer sauiour and iustifier Iesus Christ. So that the true vnderstandyng of this doctrine We be iustified freely by faith without workes or that we be iustified by faithe in Christ onely is not that this our awne acte to beleue in Christe 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 But the true vnderstandynge and meanynge thereof is that although we heare Gods woorde and beleue it although we haue faith hope charitie repentaunce dread and feare of God within vs and do neuer so many good woorkes thereunto 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 or can do as thynges that be farre to weake and insufficient and vnperfecte to deserue remission of our synnes and oure iustification and therefore we must trust onely in Gods mercie and in that sacrifyce whiche our high prieste and sauior Christ Iesus the sonne of God once offered for vs vpon the crosse to obtein therby Gods grace and remission aswel of our originall synne in baptisme as of all actuall synne cōmitted by vs after oure baptisme if we truely repente and conuerte vnfainedly to hym agayn So that as sainct Ihon Baptiste although he were neuer so vertuous and Godly a man yet in this matter of forgeuyng of synne he did put the people frō hym and appoynted them vnto Christ saiyng thus vnto them Behold yonder is the lambe of GOD whiche taketh awaye the synnes of the world Euen so as greate and as Godly a vertue as the liuely fayth is yet it putteth vs from it self remitteth or appointeth vs vnto Christ for to haue only by him remission of oure synnes or iustification So that our fayth in Christ as it were saieth vnto vs thus 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 and woorkes and onely puttyng your trust in Christe Thus you do se that the very true sense of thys proposicion We be iustifyed by faythe in Christe onely accordyng to the meanyng of the old auncient aucthors is this we put oure faithe in Christe that we be iustifyed by hym onely that we be iustified by Gods free mercie and the merites of our sauior Christe onely and by no vertue or good worke of our awne that is in vs or that we can be able to haue or to do for to deserue thesame Christ hymself onely beyng the cause meritorious thereof Here you perceiue many woordes to be vsed to auoyd cōtencion in wordes with them that delighte to braule aboute woordes and also to shewe the true meaning to auoyde euill talking misunderstandyng And yet peraduenture all wyll not serue with theim that be contencious but cōtenders will euer forge matter of contencion euen when thei haue none occasiō thereto Notwithstandyng such
liue according therunto such a man clerely deceiueth himself seeth not hys awn harte if he thinketh y t he either knoweth god loueth him feareth him or trusteth in him Some peraduēture phātasie in themselfes y t thei belōg to God althouh they lyue in synne so they come to y e Church shewe thēselfes as Gods dere childrē But s Ihō sayth plaīly if we saie y t we haue any company with God and walke in darkenesse we do lye Other doo vainly thīke that thei know loue God although they passe not of his cōmaundementes But s. Ihon saieth clerely he y t saieth I know God kepeth not hys cōmaūdementes he is a liar Some falsly perswade thēselfes y t thei loue God whē they hate their neighbors But s. Ihon saieth manifestly if any mā say I loue god yet hateth his brother he is a liar He that saieth y t he is in the light hateth his brother he is stil ī darkenesse He y t loueth his brother dwelleth in the light but he y t hateth hys brother is in darkenesse walketh in darkenesse and knoweth not whether he goeth for darkenesse hath blynded hys eyes And moreouer he saieth hereby we manifestly knowe the childrē of God from the children of the deuill He that doeth not righteously is not the childe of God nor he that hateth hys brother Deceiue not your selfes therfore thinkynge that you haue faith in God or that you loue God or do truste in hym or do feare hym when you lyue in sinne for then your vngodly sinfull life declareth y e contrary whatsoeuer ye saye or thinke It perteineth to a christian man to haue this true christian fayth and to trye himself whether he hath it or no to knowe what belongeth to it how it doeth worke in hym It is not the worlde that we can trust to ▪ the world and all that is therin is but vanitie It is God that muste be oure defence and protection against all tēptacion of wickednesse sinne errors supersticiō ydolatrie al euill If al the world were on our side God agaīst vs what could y ◠worlde auaile vs Therfore let vs set our whole fayth and trust in God neither the worlde the deuil nor al y e power of thē shal preuayle agaynst vs. Let vs therfore good christiā people trie examyne our faith what it is let vs not flatter our selfes but loke vpō our woorkes and so iudge of our fayth what it is Christe hīself speaketh of this matter saieth The tree is knowen by the fruicte Therefore let vs doo good workes therby declare our faythe to be y e liuely christian faith Let vs by suche vertues as ought to spryng out of fayth shew our elecciō to be sure stable as s. Peter teacheth Endeuor your selfs to make your calling electiō certain by good workes And also he saieth 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 So shall we shew in dede y t we haue y e very liuely christiā faith may so both certefie our cōscience the better that we be in the righte faith 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 Wel maye we beare y e name of Christiā mē but we do lacke the true faith that doeth belonge thereunto For true faithe doeth euer brynge furthe good workes as s. Iames saieth shewe me thy faythe by thy deedes Thy deedes workes must be an opē testimonial of thy fayth otherwise thy fayth beyng without good workes is but the deuils faith y e faith of y e wicked a phantasy of faith not a true christian faith And like as the deuils euil people be nothyng the better for their counterfet faith but it is vnto them the more cause of dāpnacion so thei y t be christened and haue receiued knowledge of God of Christes merites and yet of a set purpose do liue idlely without good workes thinkyng y e name of a naked faith to be either sufficiēt for thē or els settyng their mindes vpō vain pleasures of this world do liue in syn w tout repentaūce not vtteryng the fruites y t do belōg to suche an high profession vpon suche presūpteous persōs wilful synners must nedes remain y e great vengeaunce of God eternal punishmēt in hel prepared for y e deuil wicked liuers Therfore as you professe y e name of Christ good christian people let no suche phantasy and imaginacion of faith at any time beguile you but be sure of your faith trie it by your liuyng loke vpon the fruites y t commeth of it marke the increase of loue charitie by it towades God and your neighbor so shal you perceiue it to be a true liuely faith If you fele perceiue suche a faith in you reioyce in it be diligēt to maintein it and kepe it stil in you let it be daily increasing and more more by wel workyng so shal ye be sure y t you shal pleace god by this faith at the length as other faithful mē haue doen before so shal you whē his wil is come to him receiue thēde and final reward of your faith as s. Peter nameth it the saluacion of your soules the which God graunt vs that hath promised thesame vnto his faithfull To whō be al honor and glory worlde without ende Amen ¶ An Homelie or sermon of good woorkes annexed vnto faithe IN the last Sermon was declared vnto you what the liuely and true faithe of a christiā man is that it causeth not a man to be idle but to be occupied in bringyng furthe good workes as occasion serueth 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 For as a braunche cannot beare fruit of it self saith our sauior Christ except it abide in the vine so cannot you except you abide in me I am the vine and you be the braunches he that abydeth in me and I in hym he bringeth furthe muche fruit for without me you can do nothyng 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 whatsoeuer worke is doen without faith it is sinne Faith geueth life to the soule and thei bee asmuche ded to God that lacke faith as thei be to the world whose bodies lacke soules Without faith al that is doen of vs is but ded before God although the woorke seme neuer so gaie and glorious before man Euen as the picture grauen or painted is but a ded
and ioye with GOD for euer To whome be laude honor and imperie for euer euer AMEN ¶ An Homelie of Christian Loue and Charitie OF all thynges that be good to bee taught vnto christian people there is nothynge more necessarye to bee spokē of and dayely called vpon then charitie 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 and the cause of all vice And for so muche as almoste euery mā maketh and frameth to hymself charitie after hys awne appetite howe detestable soeuer his lyfe be both vnto God man yet he perswadeth hymself stil that he hath charitie therfore you shall heare now a true playn descripcion of Charitie not of mennes imaginaciō but of the very woordes and example of our sauior Iesus Christ. In which descripcion euery mā as it were in a glasse maye considre himself se plainly without error whether he be in the true Charitie or not Charitie is to loue God with al our harte al our lyfe and all our powers and strength With all our harte that is to say that our hartes mynd and studye be set to beleue his worde to trust in him and to loue hym aboue al other thynges that we loue best in heauen or in yearth With al your lyfe that is to saye that our chief ioye delight be set vpon him his honor our whole lyfe geuē vnto the seruice of hym aboue all thynges with hym to lyue dye and to forsake all other thynges rather then hym 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 With all our powers that is to saye that with our handes fete with our eyes and eares our mouthes tongues and with all other partes powers both of body soule we should be geuen to the kepyng fulfillyng of his cōmaundementes This is the fyrste principall parte of charitie but it is not the whole for charitie is also to loue euery man good euil frende foo and whatsoeuer cause be geuē to the cōtrary yet neuertheles to beare good wil and harte vnto euery man to vse our selfes wel vnto them aswell in woordes countenaunce as in all our outwarde actes and deedes For so Christ himself taught so also he performed in dede 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 And of the loue that we ought to haue emōg our selfes eche to other he teacheth vs thus 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 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 For he maketh hys sunne to ryse both vpon the euyl and good and sendeth rayne to iuste and vniuste 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 And for asmuche as the Phariseis with their moste pestilente tradicions false interpretacions gloses had corrupted and almost clerely stopped vp this pure wel of Gods liuely worde teachyng that this loue and charitie perteyned onely to a mannes frendes that it was sufficiente for a man to loue them which do loue hym to hate his fooes 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 that we ought to loue euery mā both frende and fooe addyng thereto what commoditie we shal haue thereby and what incōmoditie by doynge the contrary 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 And if we doo otherwyse saieth he we be no better then the Phariseis Publicans Heathen and shal haue our rewarde with them that is to be excluded from the number of Gods electe chyldren and from hys euerlastynge inheritaunce in heauen Thus of true Charitie Christ taught that euery man is bounde to loue God aboue all thynges and to loue euery man frend fooe And thus likewyse he did vse hymselfe exhortynge hys aduersaries rebukynge the faultes of hys aduersaryes and when he coulde not amende them yet he prayed for them Firste he loued God hys father abouee all thinges so muche that he soughte not hys awne glory wil but the glory and wyl of hys father I seke not said he myne awne wyl but the wyl of hym that sent me Nor he refused not to dye to satisfie his fathers wil saiyng if it maye be let this cuppe of death go frō me if not thy wyll be doen and not myne He loued not onely hys frendes but also hys enemyes which in their hartes bare exceeding great hatred agaīst hym 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 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 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 when they did stryke hym he did not smyte agayne when he suffered death he dyd not sle them nor threaten them but prayed for them and referred all thinges to hys fathers wyl And as a shepe that is led vnto the shambles to be slayn and as a lambe y t is shorne of hys fleese make no noyse nor resistēce euē so wente he vnto his death without any repugnaunce or openynge of his mouth to saye any euil Thus haue I described vnto you what charitie is aswel by y e doctryne as by the exāple of Christ himself Wherby also euery man maye without error know hymself what state and condiciō he standeth in whether he be in Charitie so the chyld of the father in heauen or not For althoughe almoste euery man perswadeth hymself to be in charitie yet let hym examine none other man but his awne hart his life conuersacion and he shal not be deceiued
to it Thus it is declared vnto you what true charitie or christiā loue is so plainly y t no mā nede to be deceiued 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 Therfore beare well awai this one short lessō y t by true christiā charitie God ought to be loued aboue all thinges all men ought to be loued good euill frend and foo to all suche we ought as we maye to do good 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 or at the leaste y t God and the common wealth may be the lesse hurt and offended And if we thus direct our life by christian loue and charitie then Christ doth promise assure vs that he loueth vs that we be the children of our heauenly father reconciled to hys fauor very membres of Christ 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 therfore to hym with the father and the holy ghost be al honor and glory now and euer Amen ¶ Against swearyng and periury 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 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 and also what perill and daunger it is vainly to sweare or to be forsworne Firste whē Iudges require othes of the people for declaracion of the truth or for execucion of iustice thys maner of swearynge is lawfull Also when men make faythfull promises with attestacion of the name of God to obserue couenaūtes honest promises statutes lawes and good customes as Christian princes do in their conclusiōs of peace for conseruacion of common wealthes priuate persones promyse their fidelitie in Matrimonie or one to another in honeste and true frendshippe and al men when they do sweare to kepe cōmon lawes or locall statutes and good customes 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 and when Iudges Magistrates and officers sweare truely to execute their offices 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 or in geuyng of good counsayll priuately for their soules health All these maner of swearynges for causes necessary and honest be lawfull 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 and prohibited by the cōmaundement of God For suche swearyng is nothyng els but takynge of Gods holy name in vayn And here is to be noted that lawfull swearynge is not forbidden but commaunded of almightie God For we haue examples of Christ and Godly men in holy scripture that did sweare themselfes and required othes of other likewise And Gods commaundement is Thou shalte dreade thy Lorde God and shalt sweare by hys name And almighty God by his prophet Dauid sayeth all men shalbe praysed that sweare by hym Thus did oure sauior Christe sweare diuerse tymes saiyng verely verely And S. Paule sweareth thus I call God to witnesse 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 the seruaunt did sweare that he would perfourme hys Masters will Abraham also beynge required dyd sweare vnto Abimelech the king of Geraris that he should not hurte hym nor his posteritie And so likewyse did Abimelech sweare vnto Abraham And Dauid did sweare to be and continue a faithfull frende to Ionathas 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 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 nor vsed any deceipt in causyng thesame to be conueyed away by hys cōsent or knowledge And s. Paule saieth that in al matters of controuersy betwene two persones whereas one saieth yea and the other nay 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 And moreouer God by the prophet Ieremy saieth thou shalt sweare the Lord liueth in truth in iudgemēt in righteousnesse 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 he shall neuer nede to be afraied of periurie 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 and for loue thereof saye and speake that which he knoweth to be truth and no further The seconde is 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 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 and to y e righteousnes of the matter or cause all profite disprofite all loue and fauor vnto the persone for frendship or kyndred layed a parte 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 For he willeth that we shall sweare onely by his name 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 but to kepe the Iewes from committyng of Idolatrie so he commaūdyng vs to sweare by his holy name doth not teache vs that he delighteth in swearyng but he thereby forbiddeth all men to geue his glory to any creature in heauen yearth or water Hetherto you se that othes lawfull are commaunded of God vsed of Patriarches and Prophetes of Christe hymself and of his Apostle Paule Therefore Christian people muste thinke lawful othes bothe godly and necessary For lawfull promises and couenauntes confirmed by by othes Princes and their countreys are confirmed in
and wretchednes of this world and the very entry into rest and a beginnyng of euerlastyng ioye a tastyng of heauenly pleasures so great that neither toungue is able to expresse neither eye to se nor eare to heare them no nor for anye earthly mans hart to conceyue them So excedinge greate benefites thei be whiche God our heauenly father by his mere mercye 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 euermore vnfainedly loue him from the botome of their hartes 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 but that he shall ryse from death agayne vnto glory at the last daye appoynted by almighty God lyke as Christ oure head did ryse agayne accordinge to Gods appoyntement the thyrde daye For sainct Augustine saieth The head goynge before the mēbres trust to folowe come after And sainct Paule saieth if Christe be rysen from the dead we shall ryse also from thesame 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 for a ceason and yet when he awaketh he is more freash then he was when he went to bed 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 For now we be mortall then we shal be immortall now infect with diuers infirmities then clerely voyde of all mortall infirmities now we be subiect to all carnall desyres then we shalbe al spirituall desiryng nothynge but Gods glory thinges eternal 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 but a remedy of all mischief no enemy but a frende not a cruel tyraūt but a gētle guide leadyng vs not to mortalitie but to immortalitie not to sorow and payne but to ioye and pleasure and that to endure for euer if it be thankefully taken and accepted as Gods messenger and paciently borne of vs for Christes loue that suffered most paynfull death for oure loue to redeme vs from death eternall Accordynge hereunto saincte Paule saieth our lyfe is hidde with Christ in God but when our lyfe shall appere then shall we also appere with hym in glorye Why then shall we feare to dye consideryng the manifolde and comfortable promises of the Gospell and of holy scriptures God the father hath geuen vs euerlastynge lyfe saieth S. Ihon thys lyfe in is hys sonne he that hath the sonne hath lyfe he that hath not y e sonne hath not lyfe And this I wrote saieth S. Ihon to you that beleue in y e name of the sonne of God that you maye knowe that you haue euerlastynge lyfe and that you do beleue vpō the name of the sonne of God And our sauior Christ sayeth 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 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 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 Finally S. Paule maketh a playne argument in this wise If our heauenly father woulde not spare his awne naturall sonne but dyd geue hym to death for vs how can it be that with him he shoulde not geue vs all thynges Therfore if we haue Christ then haue we with him and by him all good thinges whatsoeuer we can in our hartes wish or desire as victorie ouer death sinne and hel we haue the fauor of God peace wyth hym holynes wysedome iustice power lyfe and redempcion we haue by hym perpetuall health wealth ioye and blysse euerlastynge All those therefore haue great cause to be full of ioye that be ioyned to Christ with true faythe stedfast hope and perfyt charitie and not to feare death nor euerlastynge dampnacion For deathe cānot depriue them of Iesu Christ nor any sinne can cōdempne them y t are graffed surely in him which is their onely ioy treasure and lyfe 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. Paul saieth whether we lyue or dye we be the Lordes awne And agayne he sayeth Christ did dye and rose agayne because he should be Lord both of the dead quicke Then if we be the Lordes awne when we be dead it must nedes folowe that suche temporall deathe not onely cānot harme vs but also that it shall muche be to our profit and ioyne vs vnto God more perfectly And thereof the christian hart may surely be certified by the infallible truth of holye scripture 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 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 and knowledge of almighty God onely seynge hym by faythe in holy scriptures 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 as he is face to face to oure euerlastyng comfort 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 and that death deliuerynge vs from our bodyes doth sende vs straight home into our awne countrey and maketh vs to dwell presently with God for euer in perpetuall rest and quietnesse So that to dye is no losse but profite and winnynge to all true christē people What lost the thefe that hanged on the crosse with Christ by hys bodiely death Yea 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 y e richemans gate payned with sores 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 felicitie for vs that he prepared for Lazarus the thefe Wherfore let vs sticke vnto his
vs for oure goodnes shewed to them as if he him selfe had receyued lyke benefite at oure handes as he witnesseth in the Gospell saiynge Whatsoeuer ye haue done to any of these symple persones whiche do beleue in me that haue ye doen to my selfe Therfore let vs diligently forese that our fayth and hope whiche we haue conceyued in almightie God and in oure sauioure Christe waxe not faynte nor that the loue whiche we pretende to beare to hym waxe not coulde 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 and comforte their weakenesse with oure strength and aucthoritie calling all men backe from euill doynge by Godly counsayll and good example perseuerynge styll in well doynge so longe as we lyue So shall we not nede to feare death for any of those three causes afore mencioned nor yet for any other cause that can be imagined But contrary consideryng the manifold sickenesses troubles sorowes of this present lyfe the daungers of this perilous pilgrimage and the greate encombraunce whiche oure spirite hath by thys synful fleshe and frayle body subiect to death considerynge also the manifolde sorowes and daūgerous deceiptes of this world on euery side the intollerable pride coueteousnes 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 considerynge also the innumerable assaultes of oure Ghostly enemy the deuill with al his fiery dartes of ambicion pryde lechery vain-glory 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 the faythfull Christian man which considereth al these miseries perilles and incommodities whereunto he is subiecte 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 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 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 He that doeth consider all these thinges and beleueth theim assuredly as they are to be beleued euen from the botome of his harte beynge established in God in thys true faythe hauynge a quiete conscience in Christe a firme hope and assured trust in Gods mercy through the merites of Iesu Christe to obteyne thys quietnes reste and eternall ioye 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 and liue euer to Gods pleasure in perfecte obedience of hys will with our sauior Iesus Christe to whose gracious presence the Lorde of hys infinitie mercye and grace brynge vs to reigne with hym in lyfe euerlastynge To whome with oure heauenly father and the holy Ghoste be glorye in worldes without ende AMEN ¶ An exhortacion concernyng good ordre and obedience to rulers and magistrates ALmightie God hath created appointed all thinges in heauē yearth and waters in a moste excellent and perfect ordre In heauē he hath appoynted distinct orders and states of Archangelles and Angels In yearth he hath assigned kynges princes with other gouernors vnder them all in good necessary ordre The water aboue is kept and raineth doune in due time and ceason The sunne mone sterres rainbow thūder lightning cloudes and al birdes of the aire do kepe their ordre The yearth trees seedes plantes herbes corne grasse and all maner of beastes kepe thē in their ordre All the partes of y e whole yeare as winter somer monethes nightes dayes continue in their ordre All kyndes of fishes in the sea riuers and waters with all fountaynes sprynges yea the seas themselfes kepe their comely course and ordre And mā hymself also hath al his partes both within without as soule harte mynd memory vnderstandyng reason speache withall and singuler corporall mēbres of his body in a profitable necessary and pleasaunt ordre Euery degre of people in their vocacion callyng office hath appoynted to them their duetie ordre Some are in high degre some in lowe some kynges princes some inferiors and subiectes priestes and laimen masters seruauntes fathers chyldren husbandes and wifes riche and poore and euery one haue nede of other 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 For where there is no right ordre there reigneth all abuse carnall libertie enormitie syn babilonicall cōfusion 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 sall thynges shal be cōmon and there must nedes folow all mischief and vtter destructiō both of soules bodies goodes and common wealthes But blessed be God that we in this realme of England fele not the horrible calamities miseries wretchednes which al thei vndoubtedly fele suffre y t lacke this godly ordre And praised be God that we knowe the great excellēt benefite of god shewed towards vs in this behalfe God hath sente vs his high gifte our most dere souereigne lord king Edward y e sixt with godly wise and honorable coūsail with other superiors and inferiors in a beautifull ordre Wherefore let vs subiectes do our bounden duties geuing hartie thankes to God and praiyng for the preseruaciō of this Godly ordre Let vs al obey euen from the botome of our hartes al their Godly procedynges lawes statutes proclamacions and iniunctiōs with al other Godly orders Let vs considre the scriptures of the holy ghost whiche perswade cōmaunde vs all obediently to be subiect First chiefly to the kynges maiestie supreme had ouer all next to his honorable counsail and to all other noble men magistrates and officers which by Gods goodnes be placed and ordered for almightie God is the