master Christ and humbleth hymself as vnworthy to vnbuckle his showes and geueth all honor and glory to God So doth s. Paule bothe oft and euidently confesse himself what he was of himself euer geuyng as a moste faithfull seruaunt all praise to his master and sauior So doth blessed s. Ihon the Euangelist in the name of hymself and of all other holy men be they neuer so iust make this open confession if we saye we haue no synne we deceyue oure selfes and the truthe is not in vs if we knowledge our synnes God is faithful and iust to forgeue vs our synnes and to clense vs frō al vnrighteousnes if we saye we haue not sinned we make hym a liar and hys worde is not in vs. Wherfore the Wisemā in the boke called Ecclesiastes maketh this true generall confession there is not one iust man vpon the earth that doeth good and synneth not And s. Dauid is ashamed of hys synne but not to confesse his synne How oft how earnestly lamētably doth he desire gods great mercy for his great offences that God should not entre into iudgemēt with him And agayn how well weigheth thys holy man his synnes when he confesseth that they bee so many in numbre and so hid and hard to vnderstande that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion and consideracion of his sinnes and yet not commyng to the botome of them he maketh supplicaciō to God to forgeue him his priuy secret his sinnes to the knowledge of the which he cā not attein vnto He weigheth rightly his sinnes frō the original roote spring hed perceiuing inclinaciōs prouocaciōs stirrynges stingynges buddes braūches dregges infecciōs tastes felinges and sentes of them to continue in hym still Wherfore he saith marke behold I was cōceiued in synnes he saith not sinne but in the plural nūbre sinnes forasmuch as out of one as fountayn spryngeth all the reste And our sauior Christ saieth there is none good but God and that we can do nothyng that is good without hym nor no mā can come to the father but by hym He commaundeth vs all to saye that we be vnprofitable seruaūtes when we haue done al that we can do He preferreth the penitēt Publicane before the proude holy glorious Pharisey He calleth hymself a phisicion but not to them y t be whole but to them that be sicke and haue nede of his salue for their sore He teacheth vs in oure prayers to reknowledge our selfes sinners to aske forgeuenes and deliueraunce from all euilles at our heauenly fathers hande He declareth that the synnes of oure awne hartes do defile our awne selfes He teacheth that an euill worde or thought deserueth condempnacion affirmyng that we shall geue an accompte for euery idle worde He saieth he came not to saue but the shepe that were vtterly lost and cast away Therfore fewe of the proude iust learned wise perfect and holy Phariseis were saued by him because thei iustified themselfes by their coūterfeit holynes before men Wherefore good people let vs beware of suche hypocrisy vainglory and iustifiyng of our selfe Let vs loke vpō our fete and then doune pecockes fethers doune proude harte doune vile clay frayle and britle vessels Of our selfes we be crabbe trees that can bryng furth no apples We be of our selfes of suche yearth as can brynge furthe but wedes netles brābles briers cocle and darnell Oure fruites be declared in the ▪ v. Chap. to the Gala. We haue neither faith charitie hope pacience chastitie nor any thyng els that good is but of God therfore these vertues be called there the fruites of the holy Ghost and not the fruites of man Let vs therfore acknowledge our selfes before God as we be in dede miserable and wretched synners And let vs earnestly repent and humble our selfes hartely and crie to God for mercye Let vs all confesse with mouthe and harte that we be full of imperfeccions Let vs know our awn workes of what imperfecciō they be then we shall not stande foolishly and arrogantly in our awne conceiptes nor chalenge any part of iustificacion by our merites or workes For truly there be imperfecciōs in our best workes we do not loue God so much as we are bounde to do with all our hart mynd and power we do not feare God so muche as we ought to do we do not praye to God but with greate and many imperfeccions we geue forgeue beleue liue and hope vnperfectly we speke thinke do vnperfectly we fight agaynst the deuill the worlde and the fleashe vnperfectly Let vs therfore not be ashamed to confesse plainly our state of imperfeccion yea let vs not be ashamed to confesse imperfeccion euen in all our awne beste workes Let none of vs be ashamed to say with holy s. Peter I am a sinfull man Let vs al saye with the holy prophet Dauid we haue synned with our fathers we haue doen amisse dealt wickedly Let vs all make open cōfession with the prodigal sonne to our father and saye with hym we haue synned agaynst heauen and before the O father we are not worthy to be called thy sonnes Let vs al saye with holy Baruch O Lorde our God to vs is worthily ascribed shame and confusion to the righteousnes We haue synned we haue doen wickedly we haue behaued our selfes vngodly in all thy righteousnes Let vs al saie with the holy prophet Daniell O Lorde righteousnes belongeth to the vnto vs belongeth confusion We haue synned we haue bene naughtie we haue offended we haue fled from the we haue gone backe from al thy preceptes and iudgementes So we learne of all good men in holy scripture to humble our selfes and to exalt extoll prayse magnifie and glorifie God Thus we haue heard how euill we be of our selfes how of our selfes and by our selfes we haue no goodnes helpe nor saluaciō but cōtrariwise synne dampnacion and death euerlastynge whiche if we depely weigh consider we shall the better vnderstande the great mercy of God and how our saluacion cōmeth onely by Christ. For in our selfes as of our selfes we find nothing wherby we may be deliuered from this miserable captiuitie into the which we were caste throughe the enuie of the deuill by transgressing of Gods commaundemēt in our first parent Adam We are all become vncleane but we all are not able to clense our selfes nor to make one another of vs cleane We are by nature the childrē of Gods wrathe but we are not able to make oure selfes the children and inheritors of Gods glorye We are sheepe that ronne astraie but we cannot of our awn power come agayn to y e shepefold so great is our imperfecciō weakenes In our selfes therfore maye not we glorie which of our selfes are nothyng but synfull
CERTAYNE Sermons or Homelies appoynted by the kynges Maiestie to be declared and redde by all persones Uicars or Curates euery Sondaye in their churches where they haue Cure Anno. 1547. ⧠A TABLE of the Sermones or Homelies conteined in this presente Uolume j. A Fruitefull exhortacion to the readyng of holye scripture ij Of the misery of all mākynde iij. Of the saluacion of all mankynde iiij Of the true and liuely faithe v. Of good woorkes vj. Of Christian loue and Charitie vij Against swearyng and periurie viij Of the declinyng from God ix An exhortacion against the feare of deathe x. An exhortacion to obedience xj Against whoredom and adultery xij Against strife and contencion FINIS THE PREFACE THE Kynges moste excellent Maiestie by the prudente aduyse of hys moste deere beloued Uncle Edwarde duke of Somersett Gouernor of hys Maiesties persone and Protector of all hys hyghnes Realmes Dominions and Subiectes with the reste of hys moste honorable Counsayll moste graciously considerynge the manifolde enormities whiche heretofore haue crept into hys graces Realme throughe the false vsurped power of the Bishoppe of Rome and the vngodly doctryne of hys adherentes not onelye vnto the greate decaye of Christian religion but also if Gods mercy were not vnto the vtter destruction of innumerable soules whiche through hypocrysy and pernicious doctrine were seduced and brought from honoryng of the alone true liuynge and eternall God vnto the worshippyng of creatures yea of stockes and stones from doyng the commaundemētes of God vnto volūtary workes and phantasyes inuēted of men from true religiō vnto Popishe Supersticion considerynge also the earnest and feruent desire of his derely beloued Subiectes to bee deliuered from all errors and supersticions and to be truely and faythefully instructed in the verye worde of God that liuely foode of mannes soule wherby they may learne vnfainedly and accordyng to the mynd of the holy Ghoste expressed in the scriptures to honor God and to serue their Kyng with all humilitie and subieccion and Godly and honestly to behaue theim selfes toward all men Agayn callynge to remembraunce that the next and moste ready waie to expell and auoide aswell all corrupte vicious and vngodly liuynge as also erronious doctrine tendyng to Supersticion and Idolatrie clerely to put away all contenciō whiche hath heretofore rysen through diuersitie of preachyng is the true settyng furthe and pure declarynge of Gods woorde whiche is the principall guyde and leader vnto all Godlinesse and vertue Finally that all Curates of what learnyng soeuer they be may haue some Godly and fruitfull lessons in a readines to reade and declare vnto their parishioners for their edifiyng instruction and cōfort hath caused a booke of Homelies to bee made and set furthe wherein is conteined certain wholsome and Godly exhortacions to moue the people to honor and worshippe almighty God and diligently to serue hym euery one accordynge to their degre state and vocacion the whiche Homelies his Maiestie commaundeth and streightely chargeth all Persones Uicares Curates and all other hauyng spirituall cure euery Sondaye in the yere at hygh Masse when the people be moste gathered together to reade and declare to their parishioners playnly and distinctely in suche ordre as they stande in the boke excepte any Sermon bee preached and then for that cause onely and for none other the reading of the sayde Homelie to be differed vnto the nexte Sondaye folowyng And when the foresayde boke of Homelies is redde ouer the Kynges Maiesties pleasure is that thesame be repeted redde agayn in suche lyke sorte as was before prescribed vnto suche tyme as his graces pleasure shall further be knowen in thys behalfe Also hys maiestie commaundeth that the sayde Ecclesiasticall persones vpon the firste holy daye fallyng in the Weke tyme of euery quarter of the yere shall reade his Iniunccions opēly and distinctely to the people in maner and fourme in thesame expressed And vpon euery other holy and Feuall daye through the yere likewise fallyng in the weke tyme they shal recite the Pater noster the Articles of our fayth and the tēne commaundementes in Englishe openly before all the people as in the sayd Iniunccions is specified that all degrees and al ages may learne to know God and to serue him accordynge to hys holy woorde AMEN ¶ A fruitfull exhortation to the readyng and knowledge of holy scripture VNto a Christian man there can be nothynge either more necessarie or profitable then the knowledge of holy scripture forasmuche as in it is conteyned Gods true word settyngefurth his glorie and also mannes duetie And there is no truth nor doctrine necessary for our iustificacion and euerlastyng saluacion but that is or may be drawen out of that fountain and welle of truth Therfore as many as be desirous to entre into the right and perfect way vnto God must applie their myndes to knowe holy scripture without the which they can neyther sufficiently knowe God and his will neither their office and duetie And as drynke is pleasaunt to them that be drie and meat to them that be hūgery so is the readyng hearyng searchyng ▪ and studiyng of holy scripture to theim that be desirous to knowe God or them selfes and to do his will And their stomackes onely do lothe and abhorre the heauenly knowledge and foode of Gods word that be so drouned in worldly vanities that they neither sauor God nor any Godlines For that is the cause why they desire suche vanities rather then the true knowledge of God As they that are sicke of an ague whatsoeuer they eate or drinke though it bee neuer so pleasaunt yet it is as bitter to theim as wormewoode not for the bitternesse of the meat but for the corrupt and bitter humor that is in their awne toungue and mouth euen so is the swetenesse of Gods woorde bitter not of it self but onely vnto them that haue their myndes corrupted with long custome of synne and loue of this world Therfore forsakyng the corrupt iudgement of carnall men whiche care not but for their carcasse let vs reuerētly heare reade holy scriptures whiche is the foode of the soule Let vs diligently searche for the welle of life in the bokes of the new and old Testament and not ronne to the stinkyng podelles of mennes tradicions deuised by mānes imaginacion for our iustificacion and saluacion For in holy scripture is fully cōteined what we ought to do and what to eschewe what to beleue what to loue and what to loke for at Gods handes at length In those bokes we shall finde the father from whome the sonne by whome the holy Ghoste in whome all thynges haue their beyng and cōseruacion and these thre persones to be but one God and one substaūce In these bokes we may learne to know our selfes how vile and miserable we be also to know God how good he is of hymself and how he cōmunicateth his goodnes vnto vs and to
the difficultie to vnderstande it and the hardnes thereof is so greate that it is meete to bee reade onely of Clearkes and learned men As touchyng the firste ignoraunce of Gods worde is the cause of al error as Christ hymself affirmed to y e Sadduces saiyng that thei erred because thei knewe not the scripture How should thei then escheue error that will be still ignoraunt And how should thei come out of ignoraunce that wil not read nor heare that thyng whiche should geue them knowledge He that now hath moste knowledge was at the first ignoraunt yet he forbare not to reade for feare he should fall into error but he diligently redde lest he ▪ should remain in ignoraunce and through ignoraunce in error AND if you will not knowe the truthe of God a thyng moste necessary for you least you fall into error by thesame reason you maie then lye still and neuer go leaste if you goo you fall in the mire nor eate any good meate least you take a surfet nor sow your Corne nor labour in your occupacion nor vse your marchaūdise for feare you lose your sede your labor your stocke and so by that reason it should be beste for you to liue idlely and neuer to take in hande to do any maner of good thyng least peraduenture some euill thyng maie chaunce therof And if you be afraied to fal into error by readyng of holy scripture I shall shewe you how you maie reade it without daunger of error Reade it humbly with a meke and a lowly harte to thintent you maie glorifie God and not your self with the knowledge of it and reade it not without daily praiyng to God that he would directe your readyng to good effecte and take vpon you to expounde it no further then you can plainly vnderstande it For as sainct Augustine saieth the knowledge of holy scripture is a great large and a high palace but the doore is verie lowe so that the high and arrogant man cannot runne in but he must stoupe lowe and humble hym self that shall entre into it Presumpcion and arrogancie is the mother of all error and humilitie nedeth to feare no error For humilitie will onely searche to knowe the truthe it will searche and will conferre one place with another and where it cannot fynde the sense it will praie it will inquire of other that knowe and will not presumpteously and rasshely define any thyng whiche it knoweth not Therfore the humble man maie searche any truthe boldely in the scripture without any daunger of error And if he bee ignoraunt he ought the more to read and to search holy scripture to bryng hym out of ignoraunce I saie not naie but a man maie prospere with onely hearyng but he maie muche more prospere with bothe hearyng and readyng This haue I said as touchyng the feare to read through ignoraunce of the person And concernyng the difficultie of scripture he that is so weake that he is not hable to brooke strong meate yet he maie sucke the swete and tender milke and differre the rest vntill he waxe strōger and come to more knowledge For God receiueth the learned and vnlearned and casteth awaie none but is indifferent vnto al. And the scripture is full aswel of lowe valleis plain waies and easie for euery man to vse and to walke in as also of high hilles and mountaines which few men can ascende vnto And whosoeuer geueth his mynd to holy scriptures with diligent studie and feruent desire it cannot be saieth sainct Ihon Chrisostom that he should be destitute of helpe For either God almightie will sende hym some Godly doctor to instruct hym as he did to instruct Ennuchus a noble man of Ethiope and threasorer vnto Quene Candace who hauyng a great affeccion to read the scripture although he vnderstode it not yet for the desire that he had vnto Gods worde God sent his Apostle Phillip to declare vnto hym the true sense of the scripture that he redde or els if we lacke a learned man to instruct and teache vs yet God hymself from aboue will geue light vnto our myndes and teach vs those thynges whiche are necessary for vs and wherin we be ignoraunt And in another place Chrisostom saith that mannes humain and worldly wisedom or science nedeth not to the vnderstandyng of Scripture but the reuelacion of the holy ghoste who inspireth the true sense vnto theim that with humilitie and diligence do search therfore He that asketh shall haue and he that seketh shal find and he that knocketh shall haue the doore open If we reade once twise or thrise and vnderstande not let vs not cease so but still continue readyng praiyng askyng of other and so by still knockyng at the laste the doore shalbe opened as sainct Augustyne saieth Although many thynges in the scripture bee spoken in obscure misteries yet there is no thyng spoken vnder darke misteries in one place but the selfe same thyng in other places is spoken more familiarly and plainly to the capacitie bothe of learned and vnlearned And those thynges in the scripture that be plain to vnderstande and necessarie for saluacion euery mannes duetie is to learne theim to print theim in memorye and effectually to exercise theim And as for the obscure misteries to be contented to bee ignoraunt in theim vntill suche tyme as it shall please God to open those thynges vnto hym In the meane ceason if he lacke either aptnesse or opportunitie God will not impute it to his foly but yet it behoueth not that suche as bee apt should set aside readyng because some other be vnapte to reade neuerthelesse for the difficultie of suche places the readyng of the whole ought not to be set a part And briefly to conclude as sainct Augustine saieth by the scripture all men be amended weake men be strengthned and strong men be comforted So that surely none bee enemies to the readyng of Gods worde but such as either be so ignoraunt that thei knowe not how wholsome a thyng it is or els be so sicke that thei hate the moste comfortable medicine that should heale them or so vngodly that thei would wishe the poeple still to continue in blindnesse and ignoraunce of God THVS we haue briefly touched some part of the commodities of Gods holy worde whiche is one of Gods chief and principall benefites geuen and declared to mankynde here in yearth Let vs thanke God hartely for this his greate and speciall gyfte beneficiall fauor and fatherly prouidence Lette vs be glad to reuiue this precious gyft of our heauenly father Let vs heare reade and knowe these holy rules iniunccions and statutes of our christian religion vpon that we haue made profession to God at our baptisme Lette vs with feare and reuerence laie vp in the cheste of our hartes these necessarie and fruitfull lessons Lette vs night and daie muse and haue meditacion and contemplacion in theim Lette
our wil â–ª hartes â–ª might and power to serue him in all good dedes obeyng his commaundementes during our lifes to seke in al thinges his glory and honor not our sensuall pleasures vaynglory euermore dreadynge willingly to offende suche a merciful God louyng redemer in worde thought or dede And the sayde benefites of God depely considered do moue vs for his sake also to be euer redy to geue our selfes to our neighbors and asmuch as lyeth in vs â–ª to study with all oure indeuour to doo good to euery man These be the fruites of the true faythe to do good asmuche as lieth in vs to euery man And aboue all thynges and in all thinges to auaunce the glory of God of whom only we haue our sanctificacion iustificacion saluacion and redempcion â–ª To whome be euer glory prayse and honor â–ª worlde without ende AMEN ¶ A short declaration of the true liuely and Christian Faithe THE firste entrie vnto God good christian people is through faith whereby as it is declared in the laste Sermon we be iustifyed before God And least any maÌ„ should be deceyued for lacke of right vnderstanding thereof it is diligently to be noted that faythe is taken in the scripture two manes of wayes There is one fayth whiche in scripture is called a dead faythe whiche bryngeth furth no good workes but is idle barrain and vnfruitefull And this faith by the holy Apostle sainct Iames is compared to the fayth of deuilles which beleue God to be true and iuste and tremble for feare yet they do nothynge well but al euill And suche a maner of fayth haue the wicked and naughtie thristian people whiche confesse God as saincte Paule sayeth in their mouthe but denye hym in their deedes beynge abhominable and withoute the righte fayth and to all good workes reproueable And this faith is a persuasioÌ„ and belief in maÌ„nes harte wherby he knoweth that there is a God and assenteth vnto all trueth of Gods moste holye worde conteyned in holy scripture So that it consisteth onely in beleuing of the woorde of God that it is true And thys is not properlye called faythe But as he that readeth Cesars Commentaries beleuyng thesame to be true hath thereby a knowledge of Cesars lyfe and noble actes because he beleueth the history of Cesar yet it is not properly saied that he beleueth in Cesar of whome he loketh for no helpe nor benefite Euen so he that beleueth that all that is spoken of God in the Bible is true and yet liueth so vngodly that he caÌ„not loke to enioy the promises and benefites of God although it maye be saide that such a man hath a faith belief to y e wordes of God yet it is not properly saied that he beleueth in God or hath suche a fayth truste in God wherby he may surely loke for grace mercy eternall lyfe at Gods hand but rather for indignacion punishment according to the merites of hys wicked life For as it is written in a boke entituled to be of Didimus AlexaÌ„drinus forasmuch as faith without workes is ded it is not now faith as a ded man is not a man This ded faith therfore is not y t sure and substancial faith which saueth synners Another fayth there is in scripture whiche is not as the foresayde faith idle vnfruitfull and dead but worketh by charitie as S. Paule declareth Gal. v. Whiche as the other vayn faith is called a ded faithe so maye thys be called a quicke or liuely faith And this is not onely the coÌ„mon belefe of the Articles of our faith but it is also a sure truste and confidence of the mercy of God through our lorde Iesus Christ and a stedfast hope of all good thynges to be receiued at Gods hande that although we through infirmitie or temptacioÌ„ of our ghostly enemie do fall from him by synne yet if we returne agayn vnto hym by true repentaunce that he wyll forgeue forget oure offences for hys sonnes sake our sauior Iesus Christ will make vs inheritors with him of his euerlastyng kyngdom and that in the meane tyme vntyll that kyngdom come he will â—e our protector and defendor in all perils daungers whatsoeuer do chaunce and that though somtyme he doth sende vs sharpe aduersitie yet y t euermore he wilbe a louyng father vnto vs correctyng vs for our synne but not withdrawyng hys mercy finally from vs if we trust in hym and commit our selfes wholy vnto hym hang onely vpon hym and call vpon hym ready to obey and serue hym Thys is the true liuely and vnfayned christian faith and is not in the mouthe and outward profession onely but it liueth and stirreth inwardly in the hart And this faythe is not without hope and truste in God nor without the loue of God and of our neyghbors nor without the feare of God nor without y e desyre to heare Gods worde and to folowe thesame in eschewyng euill and doyng gladly all good workes Thys faith as sainct Paule describeth it is the sure ground and foundacioÌ„ of the benefites whiche we ought to loke for and trust to receyue of God a certificat sure expectacion of them although they yet sensiblie appere not vnto vs. And after he saith he that coÌ„meth to God must beleue both that he is that he is a mercifull rewarder of wel doers And nothyng coÌ„mendeth good men vnto God so muche as this assured faith trust in him Of this faithe iij. thinges are specially to be noted First that this faithe doth not lye ded in the hart but is liuely and fruitful in bringing furth good workes Second y â— without it caÌ„ no good workes be doen y t shalbe acceptable pleasauÌ„t to God Thirde what maner of good workes thei be y t this faith doth bryng furth For the first as the light cannot be hid but will shewe furthe it self at one place or other So a true faith cannot be kept secret but when occasion is offered it will breake out shew it self by good workes And as the liuyng body of a maÌ„ euer exerciseth suche thinges as belongeth to a naturall liuyng body for nourishement preseruacion of thesame as it hath nede opportunitie and occasion euen so the soule that hath a liuely faith in it wyl be doyng alwaye some good worke whiche shall declare that it is liuyng and will not be vnoccupied Therfore when men heare in the scriptures so high coÌ„mendacions of faythe that it maketh vs to please God to liue with God and to be the children of God if then they phantasie â–ª that thei be set at libertie froÌ„ doyng all good workes and may liue as thei liste thei trifle with God deceyue themselfes And it is a manifest token that thei be farre from hauing the true and liuely faith also farre from knowledge what true faith meaneth For the very sure liuelye christian faith is not
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
then the gentle monicion of a frend Phillippus the Kyng of Macedony when he was euill spoken of by the chiefe rulers of the citee of Athens he did thāke them hartely because by theim he was made better bothe in his woordes and deedes for I studse saied he bothe by my saiynges and doynges to proue theim liars This is the best waie to refell a mannes aduersary so to liue that all whiche shall knowe his honestie maie beare witnesse that he is slaundered vnworthely If the faulte whereof he is slaūdered be suche that for the defence of his honestie he must nedes make aunswere yet let hym aunswere quietly and softely on this fashion that those faultes be laid against hym falsly For it is truth y t the wiseman saith a soft aunswer asswageth anger and a hard and sharpe aunswer doth stirre vp rage fury The sharpe aunswer of Nabal did prouoke Dauid to cruel vengeaunce but the gentle wordes of Abigaill quenched the fire again that was all in a flamme And a speciall remedy against malicious tongues is to arme our selfes with pacience mekenes and silēce least with multipliyng wordes with the enemy we bee made as euill as he But thei that cannot beare one euil worde peraduenture for their awne excusacion wil alledge that whiche is writtē he that despiceth his good name is cruell Also wee read aunswere a foole accordyng to his folishnesse And our Lorde Iesus did hold his peace at certain euil saiynges but to some he aunswered diligently He heard men call him a Samaritain a carpenters sonne a wine drinkar and he helde his peace But when he heard theim saie thou haste a deuill within thee he aunswered to that earnestly Truthe it is in deede that there is a tyme when it is conuenient to aunswere a foole accordyng to his folishenesse least he should seme in his awne conceipt to be wise And sometyme it is not profitable to aunswer a foole accordyng to his foolishnesse least the wise manne bee made like to y e foole When oure infamie is ioyned with the perill of many then is it necessarie in aunsweryng to be quicke and ready For we reade that many holy men of good zeales haue sharpely and fiercely both spoken and aunswered tyrauntes and euil men whiche sharp wordes proceded not of anger rancor or malice or appetite of vengeaūce but of a feruēt desire to bryng thē to the true knowledge of GOD and from vngodly liuyng by an earnest and sharpe obiurgacion and chidyng In this zeale sainct Ihon Baptiste called the Phariseis Adders broode and s. Paule called the Galathians fooles and the men of Crete he called liars euill beastes sloggishe bellies the false Apostles he called dogges and craftie workemen And this zeale is godly and to be allowed as it is plainly proued by the example of Christ who although he wer the fountain and spryng of all mekenesse gentilnes and softnesse ye he calleth the obstinate Scribes and Phariseis blynd guydes fooles painted graues Hypocrites serpētes adders brode a corrupte and wicked generaciō Also he rebuketh Peter egerly saiyng go behind me sathan Likewise S. Paule reproueth Elimas saiyng O thou full of all craft and guile enemie to al iustice thou ceasest not to destroy the right waies of God and now lo the hande of the lorde is vpon thee and thou shalt be blynde and not se for a tyme. And s. Peter reprehēdeth Ananias very sharpely saiyng Ananias how is it that sathā hath filled thy harte that thou shouldest lye vnto the holy ghost This zeale hath been so feruēt in many good men that it hath stirred thē not onely to speake bitter and eger wordes but also to do thynges whiche might seme to some to be cruell but in deede thei be very iuste charitable and Godly because thei were not doen of ire malice or contencious mynde but of a feruent mynd to the glory of God and the correccion of synne executed by men called to that office For in this zeale our Lorde Iesus Christ did driue with a whippe the biars and sellers out of the temple In this zeale Moses brake the two tables whiche he had receiued at Gods hand when he sawe the Israelites daunsyng aboute a calfe and caused to be killed .xxiii. M. of his awne people In this zeale Phinees the sonne of Eleasar did thruste throughe with his sword zambry and Cozby whom he found together ioyned in the act of lechery Wherfore now to returne again to contencious wordes and specially in matters of religion and Gods worde which would be vsed with all modestie sobernesse and charitie the wordes of s. Iames ought to be well marked and borne in memory where he saith that of cōtencion riseth al euill And the wise kyng Salomon saieth honor is due to a manne that kepeth hymself frō contencion and all that mingle themselfes therwith bee fooles And because this vice is so muche hurtefull to the societie of a common wealthe in all well ordred cities these common braulers and skolders bee punished with a notable kynde of pain as to bee sette on the cokyngstole pillery or suche like And thei be vnworthy to liue in a common wealthe the whiche do asmuche as lieth in theim with braulyng and skoldyng to disturbe the quietnes peace of thesame And whereof commeth this contencion strief and variaunce but of pride vain glory Let vs therefore humble oure selfes vnder the mightie hande of God whiche hath promised to reste vpon them that bee humble and lowe in spirite If we bee good and quiete Christian men let it appere in our speache and tongues If we haue forsaken the deuil let vs vse no more deuillish toungues He that hath been a railyng skolder now let him be a sober counsailoure He that hath been a malicious slaunderor nowe let hym bee a louyng comforter He that hath been a vain railer now let him be a ghostly teacher He that hath abused his tongue in cursyng now let him vse it in blessyng He that hath abused his tong in euill speakyng now lette hym vse it in speakyng well All bitternesse anger railyng blasphemy let it be auoyded frō you If you may it bee possible in nowise be angery But if you maie not bee cleane voyde of this passion then yet so temper and bridle it that it stirre you to contencion and braulyng If you be prouoked with euil speaking arme your self with pacience lenitie and silence either speakyng nothyng or els beyng very soft meke and gentle in aunsweryng Ouercome thine aduersaries with benefites and gentlenes And aboue all thynges kepe peace and vnitie bee no peace breakers but peace makers And then there is no doubt but that God the aucthor of comforte and peace will graunte vs peace of conscience and suche concord and agremēt that with one mouthe and mynde wee maie glorifie God the father of our Lorde Iesus Christe
to whom bee all glory now and euer Amen HEreafter shal folow Homelies of fastyng Praiyng Almose dedes of the Natiuitie Passion Resurreccion Ascencion of our sauior Christ of the due receiuyng of his blessed body and bloud vnder the forme of bread wine against Idlenesse against Gluttony and druÌ„kennesse against Coueteousnesse against Enuy Ire and malice â–ª with many other matters aswell fruitefull as necessarie to the edifiyng of Christian people and the increase of Godly liuyng Amen GOD SAVE THE KYNG ¶ IMPRINTED AT LONDON THE LASTE DAIE OF IVLII IN THE FIRST YERE OF THE REIGNE OF OVR SOVEREIGNE LORD KYNG EDVVARD THE VI. BY RICHARD GRAFTON PRINTER TO HIS MOSTE ROYALL MAIESTIE ANNO. 1547. Cum priuilegio ad imprimendum solum SVSCIPITE â—â—CITVM VERBVM â—ACO ·1 The prayse of holy scripture The perfeccion of holy scripture The knowledge of holy Scripture is necessary To whoÌ„ the knowlege of holy scripture is sweete pleasaunt Who be enemies to holye scripture An apte similitude declaryng of whoÌ„ the scripture is abhorred An eâ—hortacion vnto the diligent readynge hearynge searchinge of the holy scriptures Matth. iiii The holy scripture is a sufficieÌ„t doctrine for our saluacion What thynges we maye learne in the holy scripture Holy scripture ministreth sufficient doctrine for all degrees and ages Matth. iiii Luke xi Ihon. xvii Psalm xix What commodities and profytes the knowledge of holy scripture bringeth Luke x. Ihon. vi Collos. i. Hebre. iiii Matth. vii Ihon. xii Ihon. xiiii i. Regum xiiii ii Para xx i. Corin. xv i Ihon. v. Who profite moste in readyng Godes worde Esaie v. Matth. xxii i Corin. xiiii What incommodities the ignorauÌ„ce of Gods worde bringeth Gods woorde excelleth all sciences Uain excuses dysswadynge froÌ„ the knowledge of gods woorde The firste The secondâ— â–ª Matth. xxii How mooste commodiously and without all perill the holy scripture is to be redde Scripture in some places is easie and in some places harde to be vnderstaÌ„d God leaueth no man vntaught that hath a good wil to knowe his woorde â–ª Howe the knowledge of scripture may bee atteined vnto Matth. vii A good rule for the vnderstandynge of the scripture No maÌ„ is excepted froÌ„ the knowledge of Gods will What persones would haue ignorauÌ„ce to continue The holy scripture is one of gods chief benefites The ryghtâ— readyng vse and fruictful studiyng iÌ„ holy scripture â–ª Psalme l. Gene. iii. Iudith iiii and .ix. Iob xlii Hier. vi â–ª xxv â—apâ—en viâ— Esai â—â— Iob. xiiii Ge. v. â— vi Hiere xxiâ—â— Roma iii. Roma xi Galat. iii. Ephe ii Pro. xxiiii Luke i Matth. iii. i. Ihon. â— â—â— Eccle. vii Psalm li. Psal. xxlii Psal. xix Psalm li. Marke x. Luke xviii Ihon. xv Luke xviâ— â–ª Luke xviii Matth. ix Matth. xii Matth. xv Galat. v. Luke v. Psalm â—vi Luke xv Baruch â—i Daniel â—i â—â— Cor. iii. Psal â— Ephe. ii â— Pet. ii Psal. â—xliii ii Corin. i. Psalm cxxx Ihon. i. i. Peter ii Ihon. xiiii Ihon. viii Hebre. vii i. Ihon. ii Matthew i. Ihon â— Oze xiii The efficacie of 〈…〉 and 〈◊〉 Roma â–ª iii â–ª Roma viii Obiection An answere â–ª 〈◊〉 iii. 〈◊〉 〈◊〉 viii Three thynges muste go togâ—ther iÌ„ our â—â—stificacion Howe it is to be vnderstand that faith iustifieth without woorkes Galath â—ii Ephes ii Actes x. Faithe onely iustifieth is the doctrine of old doctors Philip. iii. Faithe alone 〈◊〉 it is to 〈◊〉 â—nderstande The profit of the doctrine of faithe onely iustifieth What thei be that impugne the doctrine of faith only iustifieth A declaracion of this doctryne faythe without workes iustifieth IustificacioÌ„ is the office of Gâ—d onely Ihon. i. Thei that preache faith onelye iustyfieth doo not teache carnall libertie or y t we should do no good workes The deuils haue fayth but not the true faithe 〈◊〉 that 〈◊〉 in 〈◊〉 haue not true faith Psalm v. Faithe A deed faith Iames. ii Titâ— A liuely faith Galat v. Hebre. xi Thre thynges are to bee noted of faith Faithe is full of good workes Abac. ii Hiere xvii Eccl. xxxii Libâ—o de fide et operibus Capit. ii Sermo de lege et fide Hebre xi Gene. iiii Gene. vi Eccle. xliii Gene. xi Gene. xii Eccle. xiiii Exod. ii Exod. xiiii Iosue vi Daniel vi Daniel iii. In Iho. â—ra â—lv ii Cor. iiii Esaie xliii i. Ihon. ii i. Ihon. iii. i. Ihon. iii â–ª i. Ihon. iii. i. Ihon. v i. Ihon. v. â—ii Ihon. i. i. Ihon. iii. i. Ihon. ii i. Ihon. v. Ihon iii. i. Ihon v. Ihon. vi Matth. xv Apoc. xxi Charitie bringeth furth good woorkes Ihon. xiiii Ihon. xiiii Eccle. i. Eccâ—e xv i. Ihon. i. i. Ihon. ii â–ª i. Ihon. iiii i. Ihon. ii i. Ihon. iii. 〈◊〉 i Pâ—â—er â— Iames. ii i. Peter i. No good worke can bee dooen withoute faithe Ihon. xv Hebre. xi Roma xiiii In prefati Psalme xxxi Matth. vi In prefati Psalme xxxi De vocati Gentium Lib. i. capi iii. In sermons de fide lege spiritu sctoÌ„ â–ª Ihon. vi What workes thei are that spriÌ„g of faith â–ª Matthe xix Matth. xix Matth. xix The workes y t leade to heaueÌ„ be the workes of Gods commaundementes Man froÌ„ his firste fallyng from Godes commaundementes hath euer been redy to do the like and to deuise workes of his awne phantasye to please God withall The deuises Idolatrye of the Gentiles The deuises Idolatrye of the Gentiles Exod xxxii ReligioÌ„s and sectes emong the Iewes Matth. xxiii Matth xv Esai xxix Mans lawes must be obserued and kept but not as Gods lawes Holy tradicions wer estemed as Gods lawes Luke xvi â—oly tradicions 〈…〉 〈…〉 of 〈…〉 is commonly occasion that GOD 〈◊〉 offended Matth xii Matth. xv Math. xxiii Sectes Religions emoÌ„g christian men The .iii. chief vowes of religion Matth. xv 〈◊〉 Other deuised and supersticions Decrees and Decretalles An exhortacioÌ„ to the kepyng of Gods commaundementes A brief rehersall of Godes commaundementes What Charitie is The loue of GOD. Math. x. The loue of thy neighbor Matt. xxii Math. v. Math. v Ihon. v. Mat. xxvi Esai iiii Acteâ— viii Ihon. xliii i. Ihon. iiii Againste carnall men that will not forgâ—ue their enemies â— Pet. ii A question An aunswere Charity hath two offices Roma xiii â— â–ª Timo. v. Howe and in what causes it is lawefull â–ª to sweare Deuter. vi Psal. lxii Ihon. iii. ii Cor. i. Gene. xxiiiâ— Gene. xxi Hebre. vi Hier. iiii What coÌ„dicions a lawful oth ought to haue The â—irste The seconde The thirde Why wee bee willed iÌ„ scripture to sweare by the name of God Esaie xlii Psalme â—l CoÌ„modities had by laweful othes made obserued Uain swearyng is forbidden An obieccion An answere Eccle. xxxiii Another obieccion An aunswere Lawful othes and promises would be better regarded Iosue ix â— Regum xi Unlawful othes and promises are not to bee kept Matth. xiiii Actes xxiii Iudicum xi Againste periurie Eccle. x. Ozee v Esaie xxxi Zacha. vii Hier. vii Hiere vii Orige super Exodi homi xii i. Regum xv The turnyng of God from man Hebre iiii Psal. xcv Esaie v. Matth. xxi Nume xâ— Psal. i. Psal. xxvi Psal. cxlii i. Reg. xv Eze. xviii And .xxxiii. Against desperacion Eze. xxxiii Against presumpcion i. Thessa. v. Ozee xiiii Eccle â–ª xli Luke xvi The firste The seconde The thirde Hebre. ii i. Corin. iii. Roma viii Ihon. vâ— Ihon. vi Ihon. vi â–ª i. Corin. â— Collos. iii. Roma xiiii Hebre. xiii Luke xxiii Luke xvi The seconde cause why some do feare death Philip. ii â–ª Hebre. xii Mat. xxvi The thyrde cause why death is to be feared Ephe. i. Phil. i. Sapien. iii. Sapien. iiii Ihon. xvii Actes vii Ihon â–ª v â–ª Psalm â—xvi Luke ii Psalm cxiiii Apoc. xiiii Galat vi Matth. vi Iames. v. Luke xvi Matth. xxv i. Pet. v. Phil. i. Prouer. viii â–ª Sapien. vi Sapien. vi Deu. xxxii Roma xiii Ihon â–ª xix i. Peter ii i. Peter ii i. Peter ii i. Reg. xiii xix and .xx â–ª i. Reg. xxiiii Obiection Answere Psalm lxxx and .viii. ii Reg. i. 〈◊〉 v. Nume xi Nume xii Nume xxi Nume xvi ii Re. xvâ—ii Eccle. x. Matth. xvii Luke ii i Pet. ii i. Pet. ii Roma xiii Matth. xxii Roma xiii i. Timo. ii Iudith v â–ª Exode xx Deute xxiii Matth. v. Ihon. xv Matth. xv Matth. xv Matthe xv Ihon. xiiii Titus i. Ihon. viii Roma vi i. Ihon. iii. Ihon. viii Roma vi Actes xv Româ— â–ª xii â–ª Roma xiii Ihon. iii. Matth. xiii Roma viii i. Corin. vi i. Corin. vi i. Peter i. Luke i. Esay xxxviii Ephe. v. Galath v. i. Corin. vi i. Peter i. Leui. xi â— xix Math. xix Hebre. iii. Hebre. iii. Gene. vi Gene. iiii Gene. xix Gene. xiii Gene. xx Leuit. xx Num. xxv Psalm v. i. Corin. x. Lâ—wes deuysed for punisâ—â—â—nt of whoredome Luke xi i. Coun. vi Galath v Ephe. v Apo. xxi Math. xiii Luce iii. Remedies whereby to auoyde fornicacion adulterye i. Corin. vii Math. v i. Timo. i i. Timo. ii i. Corin. iii. i. Cor iii. Iames. iii i. Cor. i Ephe. iiii Philip. ii Howe we shoulde reade the scripture Matth. xi Iames. iii. i. Cor. v. Agaynst querell pickinge i Cor. vi i Cor. vi Agaynst froward answeryng Matth. v. Roma xii Deu. xxxii An obiecâ—ion An aunswere i. Peter ii Esai iiii Luke xxiii Actes vii i. Cor. iiii Reasons to moue meÌ„ froÌ„ querel pickiÌ„g Matth. xii Reasons to moue meÌ„ne froÌ„ froward answeryng Prouerb xv i. Regum xâ—v An obieccion Prouer xxvi Ihon. xix An aunswerâ— Matth. iii. Galathi iii. Titus i. Philip. iii. Matth. xxiii Matth. xvi Actes xiii Actes v. Ihon. ii Exod. xxxii Nume xxv But these exaÌ„ples are not to be folowed of euery body but as men be called to office and set in aucthoritie Iames. iiii Prouer. xx i. Peter v. Luke i.