beste both what we be what we ought of right to be called And thus he setteth vs forth speking by his faithful Apostle S. Paul Rom. iiâ—â— al men Iewes and Gentiles are vnder sinne ther is none righteous no not one there is none that vnderstandeth ther is none that seketh after god they are al gone out of the way they are all vnprofitable there is none that doth good no not one their throte is an open sepulchre with their toÌ„ges they haue vsed craft deceit the poyson of serpentes is vnder their lyppes theyr mouth is ful of cursyng bytternes their fete are swift to shed blud destruction wretchednes are in their wayes and the way of peace haue they not knoweÌ„ their is no fere of god before their eyes And in another place S. Paule writeth thus God hath wray 〈◊〉 â—â—â—cioÌ„s in vnbeliefe 〈…〉 that he might haue 〈…〉 The scripture shutteth vp al 〈…〉 promise by the faith of Iesus Christ Would be geuen vnto theÌ„ that beleue S. Paule in many places painteth vs out in our colours callyng vs the children of the wrath of god wheÌ„ we be borne saiyng also that we cannot thinke a good thought of our selues much lesse can we say wel or do wel of our selues And the wise man saith in the boke of Prouerbes Pro. xxiiii the iust man falleth seueÌ„ times a day The most tried approued man Iob feared al his workes Luke i. S. Iohn the Baptist being sanctified in his mothers woÌ„be praysed before he was borne beyng called an Aungell great before the lord fylled euen from his birth with the holy gost the preparer of the way for our sauior Chryst commended of our sauior Christ to be more then a prophet the greatest that euer was borne of a woman yet he plainely graunteth that he had nede to be washed of Christ he worthely extolleth and glorifieth his lord and master Christ humbleth himself as vnworthy to vnbuckle his shoes geueth al honor glory to god So doth S. Paule both oft euideÌ„tly coÌ„fesse himself Math. iii. what he was of himself euer geuing as a most faithful seruaunt al praise to hys master sauior So doth blessed S. Iohn the EuaÌ„gelist 1. Iohn .i. â—ud ii in the name of himself of al other holy men be thei neuer so iust make this open confession if we say we haue no sinne we deceiue our selues the truth is not in vs If we knowlege our sinnes God is faythfull iust to forgeue vs our synnes and to clense vs from all vnrighteousnes yf wee say we haue not synned we make him a lyer and his word is not in vs. Wherfore the wise man in the boke Eccle. vii called Ecclesiastes maketh this true generall 〈…〉 There is 〈…〉 earth that doth good sinneth not And. S. Dauid is ashamed of his sinne Psalm .ii. but not to confesse his sinne How oft how earnestly lamentably both he desire gods great mercy for his great offences that god should not enter into iudgement with him And againe Psal cxâ—â—â— how wel weigheth this holy maÌ„ his sinnes when he confesseth that they he so many in numbre so hid harde to vnderstand that it is in maner vnpossible to knowe vtter or numbre them Wherfore he hauing a true earnest and depe contemplacion consideracion of his sinnes yet not comming to the bottome of them Psal xix he maketh supplicacion to God to forgeue him his prieuy secret hid sinnes to the knowledge of that which he cannot attaine vnto He weigheth ryghtly hys sinnes from the original roote spring head perceiuing inclinacions prouocacioÌ„s stirringes stinginges buddes brauÌ„ces dregges infectioÌ„s tastes felynges sentes of them to continue in him stil Wherfore he saith marke and beholde Psalm .ii. I was conceiued in sinnes he saith not sinne but in the plurall number sinnes forasmuch as out of one as fountayne springeth all the reste Oure sauioure Christ saieth there is none good but god Markâ— x. Luk. xviiâ— Iohn .xv. Luke xviâ— and that we can do nothing that is good without him nor no man can come to the father but by him He coÌ„maundeth vs all to saye that we be vnprofytable seruauntes when we haue don al that we can do He preferreth the penytent Publycan before the proude holy glorious Pharisey Luk. xviiâ— Math. iâ— He calleth himselfe a phisicyon but not to them that be whole but to them that be sicke haue nede of his sâ—â—ue 〈…〉 prayer◠〈…〉 knowledge our selues sinners and to aske righteousnes and deliueraunce from al euyls at our heauenly fathers hande He declareth that the sinnes of our owne heartes do defyle our own selues He teacheth that an euyll word or thought Mat. xii deserueth condemnacion affirminge that we shall geue an accoumpt for euery idle worde Mat. xv He saith he came not to saue but the shepe that were vtterly lost cast away Therfore fewe of the proude iust learned wise perfect and holy Pharise ys were saued by him because they iustified them selues by their counterfeit holynesse before men Wherfore good people let vs be ware of such hipocrisie vaineglory and iustifying of our selues ¶ The seconde part of the Sermon of the miserie of man FOr asmuch as the true knowledge of our selues is verye necessarye to come to the right knowledge of God ye haue hearde in the laste readynge howe humbly all godly meÌ„ alwayes haue thought of them selues and so to thynke and iudge of them selues are taught of God theyr creator by his holy worde For of oure selues we be crabtrees that can brynge forth no apples We be of our selues of suche earth as can bryng forth but weedes nettles brambles bryers cockle and darnell Our fruites be declared in the .v. Chapter to the Galathians We haue neyther faith 〈◊〉 v. charitie hope pacience chastitie nor any thyng els that good is but of 〈◊〉 thâ—◠〈◊〉 these vertues be called there the scuites of the hâ—ly ghost not the fruites of man Let vs therefore acknowledge our selues before God as we be in dede miserable and wretched sinners And let vs ernestly repent and humble our selues heartely crye to God for mercie Lette vs all confesse with mouth and hearte that we be full of imperfections Let vs knowe oure owne woorkes of what imperfection they be and then we shall not stand foolyshely and arrogantly in our owne conceites nor chalenge any part of Iustification by our merites or woorkes For truely there be imperfections in our best woorkes we doe not loue God so much as we are bounde to do with all our heart mynde and power we do not feare God so much as we ought to do we do not pray to Godde but with greate and manye imperfections we geue forgeue beleue liue and hope vnperfectlye we speake thynke and do vnperfectlye we fyght agaynst the deuyll
¶ Certayne Sermons appoynted by the Quenes Maiestie to be declared and read by all Persones Vycars and Curates euery Sonday and holy daye in theyr Churches And by her Graces aduyse perused ouersene for the better vnderstandyng of the simple people Newly Imprynted in partes accordyng as is mencioned in the booke of Commune prayers Anno. M.D.L .ix. Cum priuilegio Regiae Maiestatis OMNIA DESVPER R.I. ¶ A taâ—â—e of the Sermons conteyned in this present volume i A Fruitefull exhortacion to the readyng of holy scripture ii Of the misery of al mankynd iii Of the saluacion of all mankynde iiii Of the true and lyuely fayth v Of good workes vi Of Christian loue and charitie vii Agaynst swearyng and periury viii Of the declynyng from god ix An exhortacion agaynst the feare of death x An exhortacion to obedience xi Agaynst whordome and adulterye xii Agaynst strife and contention Finis tabulae COnsydering howe necessary it is that the worde of GOD which is the onely foode of the soule and that moste excellent lyght that we muste walke by in this our moste daungerous pilgrimage should at all conuenient tymes be preached vnto the people that therby they may bothe learne theyr duetie towardes God theyr Prynce and theyr neighbours accordyng to the mynde of the holy ghoste expressed in the scriptures And also to auoyde the manifolde enormities whiche hearetofore by false doctrine haue crepte into the Churche of God and howe that all they whiche are appoynted ministers haue not the gyft of prechyng sufficiently to instruct the people which is commytted vnto them whereof great inconueniences myght ryse and ignoraunce styll be mayntayned yf some honeste remedye be not speedely founde and prouyded The Quenes moste excellent Maiestie tenderynge the foule health of her louyng subiectes and the quietynge of theyr consciences in the chiefe and pryncypall poyntes of Christian Religion and wyllyng also by the true settyng foorth and pure declaryng of Gods word which is the principall guyde and leader vnto all godlynesse and vertue to expell and dryue aware aswell all corrupt vicious and vngodly lyuynâ— as also erronious and poysoned doctrines tâ—â—â—dyng to superfficion and Idolatry hath by thâ—â—uyse of her moste honourable comisâ—â—◠〈…〉 her discharge in this behalfe caused a 〈…〉 â—â—melies which heretofore was sette 〈…〉 moste louynge Brother a Prince of moste worthy memorye Edward the syxt to be prynted a newe wherein are conteyned certaine wholsome and godly exhortacions to moue the people to honour and worshyppe almyghty God and diligently to serue hym euery one accordynge to theyr degree state and vocation All whiche Homelies her Maiestie commaundeth and strayghtly chargeth all persons vycars curates and all other hauyng spirituall cure euery Sonday and holy day in the yere at the ministryng of the holy communion or if there be no Communion ministred that day yet after the Gospell and Crede in suche order and place as is appoynted in the booke of Common prayers to reade and declare to theyr paryshyoners playnely and distinctly one of the sayde Homelies in such order as they stande in the booke except there be a Sermon according as it is inioyned in the boke of her hyghnesse Iniunctions and then for that cause onely and for none other the readyng of the sayde Homelye to be differred vnto the next Sonday or holy day folowyng And wheÌ„ the foresayde booke of Homelies is read ouer her Maiesties pleasure is that the same be repeated and read agayne in such lyke sort as was before prescrybed Furthermore her hyghnesse coÌ„maundeth that notwithstandynge this order the sayde Ecclesiasticall persons shall reade her Maiesties Iniunctions at such tymes and in suche order as is in the booke thereof appoynted And that the Lordes prayer the Articles of the fayth and the ten commaundementes be openly readde vnto the people as in the sayde Iniunctions is specified that all her people of what degree or condicion so euer they be maye learne howe to Inuocate and call vpon the name of Godde knowe what duetie they owe both to God man So that they maye pray belieue and worke accordyng to knowledge whyle they shall lyue heare and after this lyfe be with him that with his bloud hath bought vs all To whom with the Father and the holy ghost be al honor and glory for euer AMEN 〈…〉 the â—eadyng and knowledge of holy Scripture The prais of holye scripture VNto a Christian man there can be nothyng eyther more necessary or profitable then the knowledge of holy scripture forasmuch as in it is conteyned Gods true word setting foorth his glory also mans duetie And there is no trueth nor doctrine necessary for our iustification The perfiction of holy scripture and euerlastyng saluation but that is or may be drawen out of that fountaine and wel of trueth Therfore as manye as be desyrous to enter into the ryght and perfect way vnto God The knowledge of holy scripture is necessary must apply theyr myndes to knowe holy scripture without the whiche they can neyther sufficiently knowe God and his wyll To whom the knowledge of holy scripture is swete and pleasaunt Who be enemies to holy scripture neyther theyr office duetie And as drynke is pleasaunt to them that be drye and meate to them that be hungry so is the readyng hearyng searchyng and studying of holy scripture to them that be desirous to knowe God or them selues to do his wyll And theyr stomackes onely do loth and abhorre the heauenly knowledge and foode of Gods worde that be so drowned in worldly vanities that they neyther fauour God nor any godlynesse For that is the cause why they desyre such vanities In apt similitude declarinâ— of whom the scripture is oâ—horrid rather then the true knowledge of God As they that are sicke of an ague whatsoeuer thei eate or drynke though it be neuer so pleasaunte yet it is as bytter to them as wormewood not for the bytternesse of the meate but for the corrupte 〈◊〉 â—ytter humour that is in theyr owne tongue â—â—â—nduth than so is the swetenesse of Gods worde bitter not of it selfe but onely vnto theÌ„ that haue theyr myndes corrupted with longe custome of sinne and loue of this worlde Therfore An â—â—â—â—tucion vnto the diligent redâ—â—dyng and scâ—rchâ—ng â—f the holy 〈…〉 forsaking the corrupt iudgement of fleshely men which care not but for theyr carhasse let vs reuerently heare and reade holye scriptures whiche is the foode of the soule Let vs diligently search for the well of lyfe in the bokes of the newe and olde Testament and not runne to the stynkyng puddels of mennes tradicions deuysed by mans imaginacion for our iustification and saluacion The holy scripture is a suffiâ—â—ent doctrâ—ne for ouâ— saluation What thynges we may learne 〈◊〉 the holy scriptâ—â—â— For in holy scripture is fully conteined what we ought to do and what to eschewe what to beleue what to loue what to loke for at
Goddes handes at length In those bookes we shall fynde the father from whom the sonne by whom and the holy ghost in whom all thynges haue theyr beynge and kepynge vp and these thre persons to be but one God and one substaunce In these bokes we may learne to knowe our selues howe byle and miserable we be and also to knowe God how good he is of him selfe and howe he maketh vs and all creatures parttakers of his goodnes We may learne also in these bokes to knowe Gods wyll and pleasure asmuch as for this present tyme is conuenient for vs to knowe And as the great clerke and godly preacher sainct Iohn Chrisostome sayth what so euer is required to saluacioÌ„ of man is fully conteyned in the scripture of God He that is ignorant may there learne and haue knowledge he that is harde hearted 〈◊〉 an obstinate synner shall there fynde euer 〈…〉 tormentes prepared of Gods iustice to make◠〈◊〉 afrayde and to molyfye or soften hym He that 〈◊〉 oppressed with miserie in this worlde shall there fynde reliefe in the promises of euerlasting lyfe to his great consolacion comfort He that is wounded by the deuyll vnto death shal fynde there medicine whereby he maye be restored agayne vnto health If it shall require to teache any trueth or reproue false doctrine to rebuke any vice to commend any vertue to geue good counsaile to comfort or to exhort or to do any other thing requisite for our saluacion al those thynges saith S. Chrisostome we may learne pleÌ„tifully of the scripture There is saith Fulgentius aboundantly inough both for men to eate children to sucke There is whatsoeuer is mete for all ages Holi scripture ministreth sufficient doctrine for all degres and ages Math. iiii Luke .iii. Iohn xvii Psal .xix. for all degrees and sortes of men These bokes therefore ought to be much in our handes in our eyes in our eares in our mouthes but most of al in our heartes For the scripture of God is the heauenly meate of our soules the hearyng keping of it maketh vs blessed sanctifieth vs and maketh vs holy it turneth our soules it is a lyght lantarne to our feete it is a sure stedfast and euerlastyng instrument of saluacion it geueth wisedome to the humble lowely hartes What coÌ„modities and profites the knowleâ—e of holye scripture bryngeth it comforteth maketh glad chereth and cherisheth our conscience it is a more excellent iewell or treasure then any golde or precious stone it is more swete then hony or hony combe it is called the best parte whiche Marye dyd chose for it hath in it euerlastyng comfort Luke .x. The wordes of holy scripture be called woordes of euerlastyng lyfe Iohn .vi. for they be Goddes instrument ordeyned for the same purpose Colloss vi They haue power to tourne thorough Gods promise they be effectuall through Goddes 〈…〉 beyng receyued inâ— a fayth 〈◊〉 heart they haue euer an heauenly spiritual working in them they are liuely quicke â—â—bre 〈◊〉 myghty in operation sharper then any two edged sworde and entreth through euen vnto the deuydyng a sonder of the soule and the spirite of the ioyntes and the mary Christ calleth hym a wyse buylder Math. vâ— Iohn .xii. that buildeth vpon his worde vpon his sure and substanciall foundacion By this worde of God we shal be iudged for the woorde that I speake saith Christ is it that shall iudge in the last day Ioh .xiiii. He that kepeth the worde of Christe is promised the loue and fauour of God that he shal be the dwellyng place or temple of the blessed Trinitie This woorde whosoeuer is diligent to reade and in his heart to print that he readeth the great affection to the transitorye thynges of this worlde shal be minished in him the great desyre of heauenly thynges that be therein promised of God shall increase in hym And there is nothyng that so much strengtheneth our faith truste in God that so much kepeth vp innocencye and purenes of the heart and also of outward godly lyfe conuersation as continual reading and recordyng of Gods worde For that thing which by continual vse of reading of holy scripture and diligent searchyng of the same is depely printed and grauen in the hart at length turneth almost into nature And moreouer the effects vertue of Gods worde is to illuminate the ignoraunt and to geue more lyght vnto them that faythfully and diligently reade it to comfort theyr heartes and to 〈◊〉 age them to perfourme that whiche of God 〈◊〉 commaunded It teacheth patienc◠〈◊〉 aduersiâ—â—â— in prosperitie humblenes what â—onoure is due vnto God what mercy and charitie to our neighbour It geueth good counsell in all doubtfull thynges i. Re. xiiii ii Par. xâ— 1 Cor. xv 1. Iohn v. It sheweth of whom we shall looke for ayde and helpe in all perilles and that God is the onely geuer of victory in all battayles and temptacions of our enemies Who profit most in readyng goddes worde bodely and ghostely And in reading of Gods word he most profiteth not alwayes that is most ready in turning of the boke or in saying of it without the booke but he that is moste turned into it that is most inspired with the holy ghost most in his heart life altred and chaÌ„ged into that thing which he readeth he that is dayly lesse and lesse proude lesse wrathfull lesse couetous lesse desirous of worldely and vayne pleasures he that daily forsaking his old vicious lyfe increaseth in vertue more and more And to be short there is nothyng that more maintaineth godlynes of the mynde driueth away vngodlynes then doth the continuall readyng or hearing of Gods worde if it be ioyned with a godly mynd and a good affection to knowe and folowe Gods wyll For without a single eye pure entent and good mynde nothyng is allowed for good before God Esai v. Mat. xxii 1. Cor. xiiii What incommodities the ignorance of goddes word bâ—inâ—eth And on the other syde nothing more darkeneth Christe and the glorye of God nor bryngeth in more blyndenesse and all kyndes of vyces then doth the ignoraunce of Gods worde ¶ The seconde parâ— of the 〈◊〉 of the holy Scripture IN the firste part of this Sermon which exhorteth to the knowledge of holy scriptur was declared wherfore the knoweledge of the same is necessary and profitable to al men And that by the true knowledge vnderstanding of scripture the moste necessarye poyntes of our duetie towardes God our neighbours are also knowen Nowe as concerning the same matter you shall heare what foloweth It we professe Christe why be we not ashamed to be ignorant in his doctrine Seing that euery man is ashâ—med to be ignorant in that lerning which he professeth That man is ashamed to be called a Philosopher which readeth not the bokes of Philosophie to be called a lawyer and Astronomer or a
phisitioÌ„ that is ignorant in the bokes of law Astronomie and Phisicke How can any man theÌ„ say that he professeth Christ and his religion The wyl not applye him selfe as far forth as he can or may conueniently to reade heare so to know the bokes of Christes gospel doctrine Although other sciences be good to be learned gods 〈◊〉 excelleth 〈◊〉 sciences yet no man can deny but this is the chiefe passeth all other incoÌ„parably What excuse shall we therfore make at the last day before Christ that delight to reade or heare mens phantasies and inuenâ—ions more then his moste holy ghospell wyl fynde no time to do that which chiefely aboue all â—â—â—â—ges we shoulde do wyl rather reade other 〈…〉 their that for the which we ought rather 〈…〉 â—â—â—ding of all other thinges Let vs therefore applye our selues as farre fourth as we can haue time leisure to knowe Gods word â—aine exenses dissâ—abynge â—rom the knowledge of goddes wordâ— The first by diligent hearing and readyng therof as many as professe God and haue faith trust in him But they that haue no good affection to Gods worde to colour this there fault alleage coÌ„monly two vayne sayned excuses Some go about to excuse them by their owne frailenes fearefulnes saying that they dare not reade holy scripture â–ª leaft through their ignorasice they should fal into any error The soeâ—â—â— Other pretend that the difficultie to vnderstand it the hardnes therof is so great that it is meete to be read onely of clerkes learned men As touching the first ignoraunce of Gods word is the cause of all error as Christ him selfe affirmed to the Saduceis saying that they erred because they knewe not the scripture 〈◊〉 xxii How should they then eschue error that wil be styl ignoraunt And how should they come out of ignoraunce that wyll not reade nor heare that thyng which should geue theÌ„ knowledge He that now hath most knowledge was at the first ignorauÌ„t yet he forbare not to reade for feare he shuld sal into error but he diligently read least he shuld remaine in ignoraunce through ignoraunce in error And if you wil not know the trueth of God a thing most necessary for you least you fall into error by the same reason you may then lye styll neuer goe least if you go you fall in the mire nor eate any good meate least you take a surfeit nor sowe your come nor labour in your occupacion nor vse your merchauÌ„dize for feare you lose your sede your labour your stoâ—ke so by that reason it shoulde be best for you to lyue â—oeâ—â—y neuer to take in hand to do any maner of good thing least ê‘eraduenture some euyl thing may chaunce therof And yt you be afrayde to fal into error by readyng of holy scripture 〈…〉 câ—â—â—â—â—â—â—usty 〈◊〉 without 〈◊〉 peryll the holy scripeture is 〈◊〉 be read â–ª I shall she we you how you may reade it without daunger of error Reade it humbly with a meke a lowly heart to thintent you may gloryfye God not your selfe with the knowledge of it reade it not without daily praging to God that he would direct your readyng to good effect take vpon you to expounde it no further then you can plainely vnderstand it For as S. Augustine saith the knowledge of holy scripture is a great large a high palace but the dore is very low so that the high arrogant man can not run in but he must stowpe lowe and humble him selfe that shall enter into it Presumption arrogancy is the mother of all error humilitie nedeth to feare no error For humilitie wyl onely search to know the truth it wyl search and wyll bryng together one place with an other where it caÌ„ not find out the meaning it wyl pray it wil aske of other that know wyl not prestriupteously rashely define any thing whiche it knoweth not Therefore the humble man may searche any trueth boldly in the scripture without any daunger of error And if he be ignoraunt he ought the more to reade to search holy scripture to bryng hym out of ignoraunce I say not nay but a man may prosper with only hearing but he maiâ—â—â—â—â— more prosper with both hearing reading This haue I saide as touching the feare to â—â—ade thâ—â—ough ignoraunce of the person And â—onu 〈◊〉 〈◊〉 the hardenesse of Scripture â—â—râ—yture in some â—laces is â—asy and 〈◊〉 some â—laces 〈◊〉 to be â—â—derâ—â—aÌ„d he that is so weake that he is not able to broke stronge meate yet he may sucke the swete and tender milâ—e and diâ—â—erre the rest vntyl he waxe stronger and come to more knowledge For god receaueth the learned and vnlearned and casteth away none but is indifferent vnto all And the scripture is full aswell of lowe valleyes plaine wayes and easy for euery man to vse to walke in as also of high hylles mountaynes god leueth no maÌ„ vntaught that hath a good wyll to knoâ—e his worde which fewe men can clymbe vnto And whosoeuer geueth his mynde to holy scriptures with diligent studye burnynge desire it can not be saith S. Iohn Chrisostom that he shoulde be left without helpe For eyther God almighty wyl sende him some godly doctor to teache him as he dyd to instructe Eunuchus a noble man of Ethâ—ope and treasorer vnto Quene Candace who hauinge a greate affection to reade the scripture although he vnderstode it not yet for the desire that he had vnto Gods word God sent his Apostle Philip to declare vnto him the true sence of the scripture that he read or els it we lacke a learned maÌ„ to instruct teache vs yet God him selfe from aboue wyl giue light vnto our wyndes teach vs those thinges which are necessary for vs wherin we be ignoraunt â—â—owâ— the knowledge of scriptur may be atâ—â—â—ed vnâ—â— And in an other place Chrisostome saith that mans humaine worldly wisdome or science nedeth not to the vnderstandyng of scripture but the reuelacion of the holy ghost who inspireth the true meaning vnto them that with humilitie diligence do searche therfore He that asketh shal haue Math. vii he that seketh shan fynd he that knocketh shall haue the doore open If we reade once twise or thrise vnderstande not let vs not sease so but styll continue readynge praying askyng of other so by styl knockyng at the last the doore shal be opened as S. Augustine sayth a good rule for the vnderstâ—â—dyng of scripture â–ª Although many thynges in the scripture be spokeÌ„ in obscure misteries yet there is nothing spoken vnder dark misteries in one place but the selfe same thyng in other places is spoken more familiarely and playnely to the capacitie both of learned and vnlâ—â—â—ned And those thynges in the scripture that be playne to vnderstande No 〈…〉
most shamful and painful death for our offences to thintent to iustifye vs and to restore vs to life euerlastynge so makynge vs also his dere beloued children brethren vnto his only sonne our sauiour Christ and inheritors for euer with him of his eternal kyngdome of heauen These greate and mercifull benefites of God yf they be well considered do neyther minister vnto vs occasion to be ydle and to lyue without doynge any good woorkes neyther yet â—â—yrreth vs by any meanes to doe euill thinges but contrary wyse it we be not desperate persons and our heartes harâ—er then stones they moue vs to render our selues vnto god wholy with all oure will heartes might and power to serue him in all good dedes obeying hys commaundementes duryng our lyues to seke in al thinges his glorie and honoure not our sensuall pleasures and vainglory euermore dreadyng willyngly to offend suche a mercifull God aâ—â— louyng redemer in word thought or dede And 〈◊〉 said benefites of God depely considered moue vs â–ª for hys sake also to be euer ready to geue oure selues to our neyghbours and asmuche as lyeth in vs â–ª to studie with all our endeuour to do good to euery man These be the fruites of the true saythe to dooe good asmuche as lyeth in vs to euerye man And aboue al thinges and in all thinges to auaunce the glory of God of whom onelye we haue oure sanctification iustification saluacion and redempcion To whome be euer glorie praise and honour worlde withoute ende Amen ¶ 〈…〉 true liueâ—y and Christian faith THe first coming vnto god good Christian people is throughe faith Fayth whereby as it is declared in the last Sermon we â—e iustified before god And lest â—â—ny man should be deceiued for lacke of â—â—â—ht vnderstandynge therof 〈◊〉 â—â—diligently to be noted that faith is taken in the scripture two maner of wayes There is one faith whiche in scripture is called a dead faith 〈◊〉 dead faythe which bringet furth no good workes but is ydle barrain and vnfruitful And this faith Iames .ii. by the holy Apostle S. Iames is compared to the faith of deuils which beleue god to be true and iust tremble for feare yet they do nothing well â—â—â—ius .i. but al euil And such a maner of faith haue the wicked naughty christian people which confesse god as S. Paule saieth in their mouth but denie him in their deedes beeing abhominable â–ª without the right faith and to al good workes reprouable And this faith is a perswasioÌ„ and beliefe in mannes heart whereby he knoweth that there is a god and agreeth vnto all trueth of gods most holy woorde conteined in holy Scripture So that it consisteth onely in belieuyng in the woorde of god that it is true And this is not properlye called faythe But as he that readeth Ceasars Commentaries belieuing the same to be true hath thereby a knowledge of Ceasars lyfe and not able actes because he beleueth the history 〈◊〉 taâ—â—â— yet it is not properlye sayed that he beleueth in Ceasar 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 can not loke to enioye the promises and benefites of god although it may be sayed that suche a man hath a faith and beliefe to the woordes of god yet it is not properlye sayed that he belieueth in god or hath suche a faith and trust iâ— god whereby he may surely loke for grace mercy and euerlasting liâ—â— at gods hand but rather for indignacion and punishment accordyng to the merites of his wicked lyfe For as it is written in a boke entituled to be of Didimus Alexandrinus for asmuche as faith without workes is dead it is not now faith as a dead man is not a maÌ„ This dead faith therfore is not the sure and substantial faith â–ª whiche saueth synners A liuely faith Another faithe there is in scripture which is not as the foresaid faith ydle vnfruitful dead but worketh by charitie as S. Paule declareth Gala v. whiche as the other vayne faith Gaâ—â— â—â— is called 〈◊〉 dead faith so may this be called a quicke or liuely faâ—â—â— And this is not onely the common beliefe of the Articles of oure faythe but iâ— is also a sure 〈◊〉 and confidence of the mercy of God â–ª 〈…〉 Lord Iesus Christ and a stedfaste hope of 〈…〉 thynges to be receyued at gods hande 〈…〉 thoughe we through infirmitie or terâ—◠〈…〉 of our gostly enemy do fall from hym by 〈…〉 we returne aâ—â—ine vnto him by â—rueâ—◠〈…〉 his sonnes sake oure Sauiour Ieâ—â—◠〈…〉 wyll made vs â—â—heritoâ—ir◠〈…〉 lastynge kingdome and that in the meane tyme vntill that kyngdome come he will be our protector and defendor in all perils and daungers whatsoeuer doe chaunce and that though sometime he doth sende vs sharpe aduersitie yet that euermore he wil be a louinge father vnto vs correctynge vs for our sinne but not withdrawing his mercy finaâ—â—ye from vs if we truste in hym and commit oâ—â— selues wholy vnto him hang only vpon hym and call vpon him ready to obey and serue hym This is the true lyuely and vnfained Christian saith and is not in the mouth and outward profession onely but it liueth and stirreth inwardely in the heart And this faith is not without hope and trust in God nor without the loue of GOD and of oure neighbours nor without the feare of God nor without the desire to heare Gods worde and of folowe the same in esche wynge euyll and doynge gladlye all good woorkes This faith â—ebrâ— xi as saint Paule describeth it is the sure ground and foundatioÌ„ of the benefites which we ought to looke for and trust to receiue of God a certificat and sure lookynge for them althoughe thei yet sensibly appeare not vnto vs. And after he saith he that commeth to god must beleue bothe that he is that he is a merciful rewarder of well doers And nothing coÌ„meÌ„deth good men vnto god so much as this assured faith and trust in him Of this faith .iii. thinges are specially to be noted Firste Thre thinges are to be noted of â—â—â—the that this faith dothe not lye dead in the heart but is liuely and fruitful in bringing furth good woorkes Seconde that without it can no good workes be done that shal be acceptable pleasaunt to God Chyrd what maner of good workes they be that this faith doeth bring furth For the first as the light cannot be hyd Faith is full of good workes but will shew furth it selfe at one place or other So a true faith cannot be kept secret but wheÌ„ occasion is offered it will breake out and shewe it selfe by good woorkes And as the lyuinge body of a man euer exerciseth such thinges as belongeth to a natural and liuing body for nourishment and preseruatioÌ„ of the same as it hath nede
great fault in our neighbour a small fault reasoning with our selfes after this sort He spake these wordes but it was in a sodaine heate or the drinke spake them not he or he spake them at the mocioÌ„ of some other or he spake them being ignoraunt of the truth he spake them not against me but against him whome he thought me to bee But as touching euil speaking ReasoÌ„s to â—noue men â—rom querel â—ickinge he that is ready to speake euil against other menne first lette him examine himselfe whether he be faultlesse and cleare of the faulte whiche he findeth in an nother For it is a shame when he that blameth an other for any fault is giltie himself either in the same faulte either in a greater It is a shame for him that is blinde to call another manne blinde and it is more shame for him that is whole blinde to cal him blinkarde that is but pore blinde For this is to see a strawe in another mannes eye when a man hath a blocke in his own eye Then let him consider that he that vseth to speake euill shall commonly bee euill spoken of againe And he that speaketh what he will for his pleasure shal be compelled to heare that he would not to his displeasure Moreouer lette him remembre that saying that we shall geue an accoumpte for euery idle worde Mat. xii Howe muche more then shall we make a reconinge for our sharpe bitter brauling and chiding wordes whiche prouoke our brother to be angrie so to the breache of his charitie And as touching euill answearinge al though we â—ee neuer somuche prouoked by other mennes euill speaking yet we shall not folow their frowardnes by euil aunsweryng if we coÌ„sider that anger is a kinde of madnes and that he whyche is angry is as it wer for the time in a phrensy Reason 〈◊〉 to moue men from frowardeâ— aunswerynge Wherfore let him beware lest in his fury he speake any thing wherof afterwarde he may haue iust cause to be sory And he that wil defende that anger is no fury but that he hath reason eueÌ„ when he is most angry then let him reason thus wyth himselfe wheÌ„ he is angrye Nowe I am so moued and chafed that within a litle while after I shal be otherwaies minded wherfore then should I now speake any thynge in mine anger which hereafter when I would faynest cannot be chaunged Wherfore shal I doe any thing now beeing as it were out of my wit for the which wheÌ„ I shall come to my selfe againe I shal be verye sadde Why dooeth not reason Why doeth not godlines Yea why doeth not Chryst obtein the thyng now of me which hereafter time shal obteine of me If a man be called an adulterer vsurer drunkarde or by any other shamefull name let hym coÌ„sider earnestly whether he be so called truly or falsly if truely let him amende hys fault that his aduersary may not after worthely charge him with such offences if these thinges be layed against hym falsly yet let him consider whether he hath geuen any occasion to bee suspected of such thynges and so he maye both cut of that suspicion wherof thys slaunder did arise and in other thynges shall lyue more warelye And thus vsing oure selues we maye take no hurte but rather muche good by the rebukes and slaunders of oure enemye For the reproche of an enemye maye be to many men a quicker spurre to the amendemeâ—te of their life then the gentle monicion of a frende Phillippus the king of Macedonye when he was euil-spoken of by the chyefe rulers of the citie of Arthens he did thanke them hertely because by them he was made better both in his wordes and dedes for I studye saied he bothe by my sayinges and doynges to proue them lyars ¶ The thirde parte of the Sermon â—gaynst contencion YE heard in the last lesson of the sermon agaynst â—â—fe and braulynge howe we may answere them whiche mainteine their frowarde sayingâ—s in coÌ„tencion that wyl reuenge with wordes such euil as other men doe to them And finally howe we may accordynge to gods wyl order our selues what to consider towardes them when we are prouoked to contencioÌ„ and strife wyth raylyng wordes Now to procede in the same matter you shall knowe the ryght waye how to disproue and ouercome your aduersary and enemye Thys is the best way to improue a mans aduersary so to lyue that all whiche shall knowe his honestye may beare wytnes that he is slaundered vnworthely If the faulte whereof he is slaundered bee suche that for the defence of hys honeslye he muste nedes make answere â–ª yet let him answer quietly and softely on thys fashyon that those faultes bee layed agaynste hym falslye For it is trueth that the wise maÌ„ sayeth Pâ—â— .xv. a softe aunswere asswageth anger and a heard and sharpe aunswere doeth stirre vp rage and furye The sharpe aunswere of Nabal did prouoke Dauid to cruel vengeaunce i. res xxâ— but the gentle wordes of Abigail quenched the fier again that was all in a flame And a speciall remedy agaynste malycyous ionges is to arme oure selues with pacience mekenes silence lest with multiplying wordes which the enemie we be made as euil as he An obieâ—cyon But they that cannot beare one euil worde peraduenture for their owne excuse wil allege that which is written he that despyseth his good name is cruel Also we reade answere a foole accordyng to hys fooly sâ—â—es Pro. xxvi And our lord Iesus did hold his peace at certain euil sayings but to some he answered diligenâ—â—â— â–ª He heard men call him a Samaritaine a carpentâ—â—s sonne a wine drinker and he helde hys peâ—â—e but when he heard them say thou hast a Deuil within the Iohn xix he answered to that earnestly Trueth it is in dede that there is a tyme An nuâ—â—swere â— when it is conuenient to answer a foole accordyng to his folishnes lest he should seme in his own conceite to be wise And sometyme it is not profitable to answere a fole accordyng to hys folishnes lest the wyse man be made lyke to the fole When our infamye or the reproche that is done vnto vs is ioyned with the perill of many then is it necessarye in aunswering to be quicke and ready For we reade that many holy men of good zeales haue sharpelye and fiercely both spoken and answered tirauÌ„tes and euil men whiche sharpe wordes came not of anger rancor or malice or desyer of vengeaunce but of a feruent desyer to bryng them to she true knowledge of God and from vngodly liuinge by an earneste and sharpe rebuke and chydyng Mat. iâ—i In thys zeale Saincte Iohn Baptist called the Phariseis Adders broobe and. 〈◊〉 iii. S. Paule called the Galathyans soles and the men of Crete he called lyars euill beastes and sluggishe bellies â—imâ— i. â—baâ—li iii. and the false Apostles he called dogges and craftye workemen