saye corrupte bothe the bodye and soule of manne and make them of the temples of the holy Ghoste the fylthye dunghill or dungeon of all vncleane spirites of the house of God the dwelling place of Sathan Agayne in the gospell of Saincte Iohn IhoÌ„ viii when the womanne taken in adulterye was broughte vnto Christe sayde not he vnto her Goe thy waye and sinne no more Dooeth not he here call whoredome sinne Rom. vi And what is the rewarde of sinne but euerlasting death If whoredome be sinne then is it not lawfull for vs to commit it 1. IhoÌ„ iii. For S. Iohn saieth hee that committeth synne is of the deuill And oure sauiour sayth euery one that coÌ„mytteth sinne is the seruauÌ„t of sinne Iohn viii Rom. vi If whordom had not bene sinne surely s Iohn Baptist would neuer haue rebuked kinge Herode for takinge hys brothers wife but he tolde him playnely that it was not lawful for him to take his brothers wife He winked not at the whoredome of Herode although he wer a kinge of great power but boldlye reproued him for his wicked and abhominable liuynge althoughe for the same he loste hys heade But he woulde rather suffer deathe then see God so dishonored by the breakinge of his holy precept or coÌ„maundemeÌ„t theÌ„ to suffer whoredom to be vnrebuked eueÌ„ in a king If whordom had been but a pastime a daliauÌ„ce a thing not to be passed of as many coumpt it now a daies truely Iohn had bene more then twise madde if he woulde haue had the displeasure of a kinge if he would haue bene cast in to prieson and loste his heade for a trifle But Iohn knew right wel how filthy stinkinge and abhominable the sinne of whoredom is in the sight of god therefore would not he leaue it vnrebuked no not in a kynge If whoredome bee not lawefull in a king neither is it lawefull in a subiect If whoredome bee not lawful in a publique or coÌ„mune officer neither is it lawful in a priuat persoÌ„ If it be not lawful neither in king nor subiecte neither in common officer nor priuate persoÌ„ truelye theÌ„ is it lawefull in no man nor woman of whatsouer degree or age they bee Furthermore Actes â—â—â— in the actes of the Apostles we reade that when the Apostles and elders with the whole congregacion were gathered together to pacyfye the hertes of the faithful dwelling at Antioche which wer disquieted through the false doctrine of certain Iewish preachers they sent worde to the brethren that it semed good to the holye ghoste and to them to charge them with no more then wyth necessarye thinges emonge other they willed them to abstayne from Idolatry and fornicacion from whiche sayde they if ye kepe your selues ye shall do well Note here howe these holy and blessed fathers of Christes churche woulde charge the congregacyon with no mo thynges then were necessarye Marke also how emong those thinges from the which they commaunded the brethren of Antioche to absteine fornication and whoredome is numbred It is therfore necessary by the determination and consente of the holy ghost and the apostles and elders with the whole congregacion that as from Idolatrye and superstytion so likewise wee muste absteyne from fornication and whoredom Is it necessary vnto saluation to absteine from Idolatry So is it to absteine froÌ„ whoredome Is there any nygher waye to leade into damnation then to be an Idolater No euen so neyther is there a nerer waye to damnacyon then to be a fornicatour and an whoremonger Nowe where are those people which so lightly esteme breaking of wedlocke whoredome fornication and adultery It is necessary sayeth the holy ghoste the blessed apostles the elders with the whole congregacion of Christe it is necessary to saluation say they to absteyne from whoredome If it be necessary vnto saluation then woe be to them whiche neglecting their saluacion geue their mindes to so fylthy stinking sinne to so wicked vice to suche detestable abhomination ¶ The second parte of the Sermon against Adultery YOu haue bene taught in the fyrste parte of this sermon agaynst adultery how that vice at this day reigneth most aboue all other vyces And what is meÌ„t by this worde adultery how holy scripture disswadeth or discouÌ„seyled from doing that filthy sinne finally what corruptioÌ„ cuÌ„meth to mans soule through the sinne of adultery Now to procede further let vs heare what the blessed apostle S. Paule saith to this matter Wryting to the Romaines he hath these woordes Rom. iiii Let vs cast away the workes of darknes put on the armours of light Let vs walke honestly as it were in the daye time not in eating and drynking neither in chaumbringes and wantonnes neyther in strife enuying but put ye on the lord Iesu Christe and make not prouision for the fleshe to fulfill the lustes of it Here the holy apostle exhorteth vs to cast away the workes of darkenesse whiche emonge other he calleth gluttonous eatynge drynking chaumberinge and wantonnesse whiche are all ministers vnto that vyce and preparacyons to induce and bringe in the fylthye synne of the fleshe Hee calleth them the dedes and workes of darkenesse not onely because they are customablye doone in darkenesse Ihon. iii. or in the night time for euery one that doth euyl hateth the light neither cummeth he to the light leste his workes should be reproued but that they leade the righte way vnto that vtter darkenes Mathe. xiii where wepynge and gnashinge of teeth shal be And he saieth in an other place of the same Epistle They that are in the fleshe can not please god We are detters not to the fleshe that we shoulde liue after the fleshe for if ye lyue after the fleshe â—o viii ye shal dye Agayne he sayeth flye from whoredome for euery synne that a manne committeth is without his body but whosoeuer coÌ„mitteth whoredome sinneth agaynst his own bodye Doe ye not knowe that youre membres are the temple of the holy ghoste whiche is in you whome also ye haue of god Cor. vi and ye are not youre owne For ye are derely boughte glorifie GOD in your bodyes c. And a little before he saieth Doe ye not knowe that your bodyes are the membres of Christe Shall I then take the membres of Christe make them the membres of an whore God forbid Do ye not know that he whiche cleueth to an whore is made one bodye with her There shal be two in one fleshe saieth hee but he that cleueth to the lord is one spirite What godlie reasoÌ„ns doth the blessed Apostle S. Paule bring forth here to disswade or discounseylle vs froÌ„ whoredome and all vnclennes youre membres sayeth hee are the temple of the holye ghoste whiche whosoeuer doth defile god wil destroy him as sayethe Saincte Paule If we be the temple of the holye goste howe vnsitting then is it to dryue that holy spirite froÌ„ vs throughe
excepted from the knowledge of goddâ—â— wâ—ll and necessary for saluacioÌ„ euery mans duerie is to learn them to prynt them in memory and effectuallye to exercise them And as for the darke misteries to be contented to be ignoraunt in them vntyll such tyme as it shall please God to open those thynges vnto hym In the meane season yf he lacke eyther aptnes or oportunitie God wyll not impute it to his folly but yet it behoueth not that such as be apt shoulde set asyde readyng because some other be vnapt to reade neuerthelesse â–ª for the hardenes of such places What persons wold haue ignorance to continue the reading of the whole ought not to be set aparte And briefely to conclude as S. Augustine saith by the scripture all men be amended weake men be strengthened and stronge men be comforted So that surelye none be enemies to the readynge of Gods worde but such as either be so ignorauÌ„t that they know not how wholsome a thing it is or els be so sicke The holye Scripture is one of â—odâ— chief benefitâ—â— that they hate the most coÌ„fortable medicine that should heale them or so vngodly that they would wishe the people styll to continue in blyndenesse and ignoraunce of God Thus we â—aue briefly â—â—â—â—ded sâ—me part of the commoditieâ— of Gods hoâ—y worde wâ—â—ch is one of Gods chiefe and principall benefites â—euen 〈◊〉 declared to mankind here in earth Let vs thâ—nâ—e God heartely for this his great and speciall 〈◊〉 beneficiall â—auour and fatherly prouidence Let vs be glad to reuiue this precious gyft of our heauenly father Let vs heare reade and know these holy rules The right reâ—dynge vse fruit full studiâ—ng in holye scrypture Psal 1. iniunctions and stâ—â—â—utes of our Christen religion vpon that we haue made profession to God at our baptisme Let vs with feare reuerence lay vp in the chest of our heartes these necessary and fruitfull lâ—ssons Let vs night day muse haue meditacion and contemplacion in them Let vs ruminate and as it were chew the â—udde that we may haue the â—wete â—eâ—se spirituall effect mary hony kyrnell taste comfort consolation of them Let vs stay quiete and certifie our consciences with the most infallyble certaintie trueth and perpetual assuraunce of them Let vs pray to God the only aâ—â—cthour of these heaueÌ„ly studies that we may speake thinke beleue liue and depart hence according to the wholsome doctrine verities of them And by that meanes in this worlde we shall haue Gods defence fauour grace with the vnspeakeable solace of peace and â—uâ—etnes of conscience â–ª after this miserable lifâ—â— we shall enioye the endles blisse and glory of heâ—uen â–ª which he graunt vs all that dyed for vs all Iesus Christ â–ª to whom with the father and the holy ghost be all honour and glory â—â—th nowe and euerlastyngly Ame◠¶ 〈…〉 kynde and of his condeâ—â—â—â—â—tâ— to death euerlastyng by his owne synne THe holy Ghost in writyng the holy scripture is in nothinge more dilygent then to put down mans vaine glory and pride whiche of all vyces is moste vniuersally grafted in all mankind euen froÌ„ the first infectioÌ„ of our firste father Adam And therfore we reade in many places of scripture many notable lessons against this olde roted vice to teache vs the moste commendable vertue of humilitie how to knowe our selues to remembre what we be of our selues In the boke of Genesis Gene. 〈◊〉 almighty god geueth vs all a title name in our great graunde father Adam whiche ought to warne vs all to consyder what we be wherof we be from whence we came whether we shal sayinge thus in the sweate of thy face shalt thou eate thy bread til thou be turned again into the ground for out of it wast thou taken in asmuch as thou art dust into dust shalt thou be turned again Here as it were in a glasse we maye learne to knowe oure selues to bee but grossd yearth asshes that to earth and asshes we shall returne Also the holy patriarche Abraham dyd wel remember this name title dust earth and asshes appoynted and assigned by God to all 〈◊〉 and therfore he calleth hymselfe by tha◠〈…〉 when he maketh his earnest prayer for 〈…〉 â—omâ—â—re And we reade 〈…〉 that Iudith 〈…〉 Hieâ—â—â—is with other holy 〈…〉 did vse sacke 〈…〉 and 〈◊〉 vppon theyr 〈…〉 led their sinfull lyuyng They called and tryed to God for help and mercy with such a ceremonie of sacke cloth dust asshes that thereby they might declare to the whole world what an humble and lowely estimacion they had of them selues how well they remembred theyr name and tylle aforesayde theyr vyle corrupt frayle nature dust earth and asshes The boke of wisdome also wylling to pull downe our proude stomakes â—ay vii moueth vs diligently to remember our mortal and earthly generacion which we haue all of hym that was fyrste made that all men aswell kynges as subiectes come into this worlde and go out of the same in lyke sort that is as of our selues ful miserable as we may dayly see And almighty God coÌ„maunded his Prophet Esai Esai xl to make a proclamacion crye to the whole worlde and Esai asking what shal I crye The Lorde aunswered crye that all fleshe is grasse that all the glorye thereof is but as the floure of the field when the grasse is withered the floure falleth away when the wynd of the Lorde bloweth vpoÌ„ it The people surely is grasse the whiche drieth vy the floure fadeth away And the holy Prophet Iob hauing in him selfe great experience of the miserable sinfull estate of man doeth open the same to the worlde in these wordes Man saith he that is borne of a woman lyuyng but a short tyme Iob. xiiii is full of manifolde miseries he springeth vp lyke a floure fadeth agayne vanyshyng away as it were a shadow neuer continuâ—â—◠〈◊〉 one state And doest thou iudge it meete O 〈…〉 thine eyes vpoÌ„ such a one to bryng 〈…〉 â—â—â—â—ment with the Who can make hym cleane that is conceiued oâ—â—n vncleane 〈◊〉 〈◊〉 men of theyr euilnes naturall prones be so vniuersally geueÌ„ to sinne that as the scripture saith God repeted that euer he made man Ge. v. vâ—â— And by sinne his indignacâ—â— was so much prouoked against the world that he drowned all the worlde with Noes flud except Noe him selfe his little houshold It is not without greate cause that the scripture of God doth so many tymes call all men here in this world by this word earth O thou earth earth earth saith Ieremy heare the word of the Lorde Iere. xiiii This our right name callyng title earth earth earth pronounced by the Prophet sheweth what we be in dede by whatsoeuer other style tytle or dignitie men do call vs. Thus he plainely named vs who knoweth
not to lette from sayinge the trueth and doyng truely for fauor loue breade or malyce of any person as GOD maye helpe theym and the holy contentes of that booke They muste considre that in that booke is conteyned Gods euer lasting trueth his mooste holy and eternall worde whereby we haue forgeuenesse of our sinnes and be made inheritoures of Heaâ—en to lyue for ener with goddes Angelies and his sainctes in ioye and gladnesse In the gospell booke is conteined also Gods terrible threates to obstinate synners that wyll not amende theyr liues nor beleue the trueth of God his holy worde and the euerlasting payne prepared in helle for Idolaters Hypoerites for false and vaine swearers for periured men for false witnes bearers for false condemners of innocent and gylteles men and for them whiche for fauoure hide the crymes of euyll doers that they shoulde not be punyshed So that whosoeuer wilfully forsweareth himselfe vpon Christes holy Euangely they vtterly forsake Gods mercye goodnesse and trueth the merites of our sauiour Christes natiuitie life passion death resurrection and assention They refuse the forgeuenesse of synnes promised to all penitente synners the ioyes of heauen the company with Angelles and sainctes for euer All whiche benefites and comfortes are promised vnto true christian persons in the gospell And they so being for sworne vpon the gospel do be take them selfes to the deuilles seruice the master of all lyes falshod deceite and periurye prouokynge the great indignation and curse of God against theÌ„ in this lyfe and the terrible wrath and iudgemente of our sauior Christ at the great day of the last iudgement when he shal iustly iudge both the quicke and the dead accordynge to theyr woorkes For whosoeuer forsaketh the trueth for loue or displeasure of any man or for lucre and profite to hym selfe doeth forsake Christ and with Iudas betrayeth hym Though peâ—iuryâ— do escape here vnespied and vnpunished it shall not do so euer And although such periured mennes falshod bee now kept secrete yet it shal be opened at the last day when the secretes of all mennes heartes shal be manifest to all the worlde And then the trueth shall appeare and accuse them and theyr owne conscience with all the blessed companye of heauen shall beare witnes truely against them And Christ the righteous iudge shall then iustly condemne them to euerlastyng shame and death This sinne of periurye almightie God by the prophete Malachy doth threaten to punyshe sore saying vnto the Iewes Malac. 〈◊〉 I wyll come to you in iudgement and I wil be a swift witnes and a sharpe iudge vpon sorcerers adulterers and periured persons Which thing to the Prophete Zachary God declareth in a vision zachar 〈◊〉 wherin the prophete saw a booke fliyng which was twentye cubites long and tenne cubites broade God saying then vnto hym this is the curse that shall goe furthe vppon the face of the yearth for falshoode false swearynge and periurye And this curse shall entre into the house of the false man and into the house of the periured man and it shall remaine in the middeste of his house and consume hym the tymbre and stones of his house Thus you see how much God doth hate periurye and what punishment God hath prepared for false swearers and periured persones Thus you haue heard how and in what causes it is lawfull for a Christian man to sweare ye haue heard what properties and conditions a lawefull othe must haue and also howe suche lawefull othes are bothe godlye and necessarye to be obserued ye haue heard that it is not lawfull to sweare vaynly that is other wayes then in suche causes and after suche sort as is declared and fynally ye haue heard how damnable a thing it is eyther to forsweare our selues or to keepe an vnlawfull and an vnaduised othe Wherfore let vs earnestly call for grace that al vayne swearing and periury set a part we may onely vse suche othes as bee lawful and godly and that we maye truelye withoute all fraude keepe the same accordinge to Gods will and pleasure To whom with the sonne and holye ghost bee all honour and glory AMEN A Sermon how daungerous a thinge it is to sall from God OF oure goynge from God Euâ—â— â— the wyseman sayth that pryde was the fyrste beginning for by it mannes hearte was turned from God his maker For pride sayeth he is the fountaine of all synne he that hath it shall be ful of cursinges and at the ende it shall ouerthrow him And as by pride and synne we go from God so shall God and al goodnes with him go from vs. Ozee 5. And the prophete Ozee doeth playnly affyrme that they which go away stil froÌ„ God by vicious liuing yet would go aboute to pacyfye him otherwise by sacrifice and entertayne hym thereby they labour in vayne For notwithstandinge all theyr sacrifice yet he goeth stil awaye from them For so muche sayth the prophet as they do not applye theyr myndes to retourne to God althoughe they goo aboute with whole flockes and heardes to seeke the Lorde yet they shall not fynde him for he is gone awaye from them But as touchinge our turninge to God or from God you shal vnderstand that it may be doen dyuerse waies Sometimes directlye by ydolatrye as Israell and Iuda then did sometimes men go from GOD by lacke of fayth and mistrusting of God wherof Esay speaketh in this wyse Woe to them that go doune into Egipt to seke for helpe trusting in Horses â—hauing confidence in the numbre of chariots Esai â—â— and â—â—â—saunce or power of Horsemen They haue n◠〈…〉 dence in the holy god of Israel nor seke for the Lord But what foloweth The Lorde shall let hys hande fall vpon them and downe shall come both the helper and he that is holpen They shal be destroyed altogether Sometyme men go from God by the neglecting of his commaundementes conceining theyr neyghbours which commaundeth them to expresse hartie loue towardes â—uery man â—â—her 7. as Zacharye sayde vnto the people in Gods behalfe Geue true iudgemente shewe mercye and compassion euery one to his brother Imagin no deceite towardes widows or children fatherles motherles towardes straunger or the poore let no man forge euill in his heart against his brother But these thynges they passed not of they turned their backes and went theyr way they stopped theyr eares that they might not heare they hardened theyr hartes as an Adamante stone that they might not listen to the lawe the wordes that the Lorde had sente through his holy spirite by his aunciente Prophetes Wherefore the Lorde shewed his great indignation vppon them It came to passe sayeth the Prophete euen as I tolde them as they would not heare 〈◊〉 7 so when they cryed they were not heard but were scattered into al kingdomes which they neuer knew theyr lande was made desolate And to be short al they that may not abide the
worde of God but folowyng the perswasions and stubber neâ— of theyr owne heartes go backeward not forward as it is said in Ieremy they go turne away from â—od 〈◊〉 7. Insomuche that Origene sayth He that with mind to study with dedes with thought care â—pplieth geueth himself to gods word thinketh vpon his lawes day night geueth himselfe wholy to God and in his preceptes and coÌ„maundementes is exercised this is he that is turned to God And onthother part he saith Whosoeuer is occupied with fables tales when the word of God is reâ—â—rsed he is turned from God Whosoeuer in tyme of readyng Gods worde is careful in his minde of worldly vnsines of moneye or of lucre he is turned from God Whosoeuer is entangled with the eares of possessions fylled with couetousenes of ryches whosoeuee studieth for the glory honor of this worlde he is turned from God So that after his mynde whosoeueâ— hath not a speciall minde to that thinge that is commaunded or taught of God be that doth not listen vnto it embrace print it in his heart to the intent that he maye duely fashion his lyfe thereafter he is playnly turned from GOD although he doe other thinges of his owne deuotion and minde whiche to him seme better more to gods honor Which thing to be true we be taught and admonished in the holy scripture by the example of King Saule 1 Re 1â— who being coÌ„maunded of God by Samuel that he should kyll all the Amalechites and destroye them clearly waâ— theyr goodes cattels yet he beyng moued partely with pitie and partly as he thought with deuotion vnto God saued Agag the kynge all the chief of theyr cattayle therewith to make sacryfyce vnto God Wherwithall God beynge dyspleased hyghely sayd vnto the Prophete Samuel I repente that euer I made Saule a king for he hath forsâ—keâ—â—ns and not folowed my wordes and so be 〈…〉 Samuel to shewe hym And when Samuel asâ—â—â— wherfore contrary to Goddes worde he had saued the catell he excused the matter partelye by feare sayinge he durste doe none other for that the people woulde haue it so partely for that they were goodly beastes he thought GOD woulde be contente seyng it was done of a good intent and deuotion to honor God with the sacrysyce of them But Samuel reprouing al suche intentes and deuotions seme they neuer so much to Gods honour if they stande not with his worde wherby we may be assured of his pleasure sayd in this wyse would God haue sacrifices and offeringes Or rather that his worde shoulde be obeyed To obeye him is better then offerynges and to listen to him is better the to offre the fat of Rammes yea to repugne againsts his voyce is as euel as the sinne of south saying and not to agree to it is lyke abhominable Idolatrye And now forasmuche as thou hast caste awaye the worde of the lorde he hath cast away thee that thou shouldest not be kynge The tâ—râ—iâ—â—e of God froÌ„ 〈◊〉 By all these examples of holy Scripture we may knowe that as we forsake God so shall he euer forsake vs. And what miserable state doth consequently and necessarely folow thervpon a man may easely considre by the terrible thretninges of God And although he considre not al the sayde miserye to the vtter most beynge so great that it passeth any mans capecitie â–ª in this lyfe sufficiently to coÌ„sidre the same yet he shall sone perceine so muche thereof that if his heart 〈◊〉 not more then stony or harder then the Adamant he shall feare tremble and quake to cal the same to his remembraunce Fyrst the displâ—sure of GOD towardes vs is commonly expressed in the scripture by these two thynges by shewyng hys fearefull counâ—â—â—â—â—ce vpon vs and by tâ—â—nyng hys face or â—yâ—yng iâ— from 〈◊〉 By shewing his dreadfull counâ—â—â—â—â—ince is signiâ—â—ed hys great wrath but by tuâ—nying hys lace or hiding therof is many times more signified thâ—â— is 〈◊〉 saye that he cleare lye forsaketh vs â–ª and geâ—â—th vs ouer The which signifie mions be taken of the properties of mens maners For men to wordes them whom they fauor commonly beare a good a theâ—eful and a louing countenaunce sâ—o that by the facâ— or countenaunce of a man it doeth commonsye appeare what will or mind he bereth to wâ—â—des other â–ª So wheÌ„ GOD doth thew his drâ—adful â—oâ—n â—eâ—â— free towardes vs that is to saye doth â—end dâ—â—dfull plagues of sweord famine or pestilâ—â—â—ce vpon bs it appeareth that he is greatly wroth with vs. But wheÌ„ he withdraweth from vs his worde the ryghte docâ—â—â—â—e of CHRIST his gracious a flystonce and ayde which is euer ioyned to hys word â—â—d leaueth vs to our owne wit our owne wil and strengthe he declareth then â–ª that he beginneth to forsake vs. For wher as GOD hath shewed to al them that truely beleue his gospel his shoe of mercy in IESVSâ—CAREâ—â— whiche doeth so lighten theyr heartes that they 〈◊〉 they behold it as they ought to doo â—be teâ—â—â—soâ—â—lied whis Image be made partakers of the heaâ—â—â—ilye light and of his holye spirite and bee sasbyoned to him in al goodnes requisite to the chyldren of cloâ—â— so yf they after doe neglecte the same yf the 〈◊〉 â—â—â—nkefull vnto hym yf they ordre not they 〈◊〉 accordinge to his example and doctryne and to the setâ—inge lurth of his glory he will take awaye from them his kingdâ—e his holy word wherby he shoulde reigne in theÌ„ â–ª because they bring not furthe the fruyte therof that he loâ—e 〈◊〉 for Neuertheles he is so merciful of so long sâ—â—eraunce that he doth not shewe vpon vs that great wrath sodainly But when we begin â—o shrinke from his worde not beleuing it or not expressing it in our liuinges fyrst he dothe send his messengers that truepr eachers of hys worde â–ª to admonishe vs of our duâ—tie that as he for his part for the greate loue he bare vnto vs delyuered hys owne sonne to suffre deathe that we by hys deathe might be deliuered from death and be restored to that life 〈◊〉 euermore to dwell with hym and to be partakeâ—s and inheritours with him of his euerlastynge glorye and kingdome of heauen so againe that wâ—for our partes should walke in a godly lyfe as becammeth his children to doo And if this wyll not serue but still we remaine disobediente to hys woorde and wil not knowing him not louing him not fearing him not putting our whole trust confidence in him and on the other side to our neyghbours â–ª behauing vs vncharitably by disdaine enuy malice or by committing murther robbery adultery glutteny deceit lying swearing or other like detestable workes â–ª and vngodlye behauiour then he threatneth vs by terrible comminacions swerynge in great angre Hobâ— 4. Psa 25. that whosoeuer doth these workes shal â—â—â—er entre into his rest which is the kingdom 〈◊〉 The second part of the Sermon of
there was killed in one day the numbre of fourtene thousand and seuen hundred for rebellion against them whom god had appointed to be in authoritie Absalon also â—â—â—e â—ii rebelling againste his father Kinge Dauid was punished with a straunge and notable death The thyrde parte of the Sermon of Obedience YE haue heard before in this sermoÌ„ of good ordre obedience manifestly proued bothe by scriptures examples that al subiectes are boundeÌ„ to obey their magistrates and for no cause to resiste or withstand rebel or make any sedicion againste them yea although thei be wicked men And let no man thinke that he can escape vnpunished that coÌ„mitteth treasoÌ„ conspiracie or rebellioÌ„ against his souereigne Lord the King though he coÌ„mit the same neuer so secretly either in thought word or dede neuer so preuelye in his prieuye chambre by himselfe or openly communicating and consultyng with other For treason wil not be hid treason wil oute at the length God will haue the most detestable vyce bothe opened punished for that it is so directly against his ordeynaunce and against his high principal iudge anointed in earth The violence imury that is committed against authoritie is commited againste God the coÌ„mon weale thee whole realme whiche god wil haue knowen condingly or woorthelye punished one waye or other For it is notably written of the Wise maÌ„ in Scripture in the booke called Ecclesiastes Eccle. x. wishe the Kinge no euyll in thy thought nor speake no hurt of him in thy priuy chaÌ„bre for a byrde of the ayre shal betraye thy voice and with her fethers shall bewraye thy woordes These lessons and exaumples are written for our learning Therfore let vs al feare the moste detestable vice of rebellion euer knowing and remembring that he that resisteth or with standeth coÌ„mon authoritie resisteth or with staÌ„deth god his ordinaunce as it may be proued by many other mo places of holye Scripture And here let vs take here that we vnderstaÌ„d not these or such other like places which so streightly coÌ„mauÌ„de Obedience to superiours and so streightly punisheth rebellion and disobedience to the same to be meant in any coÌ„ditioÌ„ of the pretensed or coloured power of the Bishop of Rome For truly the scripture of god alloweth no such vsurped power ful of enormitties abusioÌ„s blasphemies But the true meaning of these and suche places be to extoll and sette forth goddes true ordinauÌ„ce the authoritie of gods annointed kinges of their officers appointed vnder theÌ„ And concerning the vsurped power of the Bishop of Rome whiche he most wrongfully challeÌ„geth as the successor of Christ Peter we may cafily perceiue how fals semed forged it is not onely in that it hath no sufficieÌ„t grouÌ„d in holy scripture but also by the fruites doctrine thereof For our sauior Christ S. Peter teacheth moste earnestly agreably obedinece to kinges as to the chiefe supreme rulers in this worlde nexte vnder god but the bishop of Râ—me teacheth that thei that are vnder him â—r fre froÌ„ al burdeÌ„s charges of the coÌ„moÌ„ wealth obedieÌ„ce towardes their prince most clearly against Christes doctrine an d. s Peters He ought there fore rather to be called Antichrist the successour of the Scribes Pharysies then Christes vicar or s Peters successour seing that not only in this poynte but also in other weighty matters of ChristiaÌ„ religioÌ„ in matters of remissioÌ„ forgeuenes of sinnes of saluation he teacheth so directli against both s Peter against our sauiour Christ who not onely taught obedience to kinges but also practised obedience in theyr coÌ„uersacioÌ„ liuing â—ath â—i For we reade that they both paied tribute to the king And also we read that the holy virgin Mary mother to our sauiour Christe Ioseph who was taken for his father at the Emperours coÌ„maundement went to the citie of Dauid named Bethleem â—â—â—e ii to be taxed emoÌ„g other to declare their obedience to the magistrates for gods ordinaunces sake And here let vs not forgette the blessed virgin Maries obedience for although she was highlye in gods fauour and Christes naturall mother was also great with childe that same time so nighe her trauaile that she was deliuered in her iourneye yet she gladly without any excuse or grudging for conscience sake did take that cold foule winter iourney being in the meane seasoÌ„ so pore that she lay in the stable there she was deliuered of Christe And according to the same Peter 〈◊〉 lo how s Peter agreeth writig by expresse words in his first Epistle submit your selues or be subiect saieth he vnto kinges as vnto the chiefe heades or vnto rulers as vnto them that are sente of him for the punishmente of euill doers and for the praise of them that do well for so is the wil of God I nede not to expouÌ„d these wordes they be so plaine of them selfes S. Peter doth not say submit your selfes vnto me as supreme head of the Church neither he saieth submit your selues froÌ„ time to time to my successors in Rome but he saieth submit your selfes vnto your kinge your supreme head vnto those that he appoynteth in authoritte vnder him For that ye shall so shewe your obedience it is the wyll of God God will that you be in subiection to your head and king That is gods ordinaunce gods commaundement gods holy wil that the whole body of euery realme and al the membres and partes of the same shal be subiect to their heade their king and that as S. Peter writeth for the lordes sake i. Peterâ— ii Rom. xiâ— and as S. Paule writeth for conscience sake and not for feare onely Thus we learne by the worde of god to yelde to oure kyng that is dewe to our king that is honor obedience paimentes of dewe taxes customes tributes subsidies loue and feare Ma. xxiâ—â— Rom. xii Thus we knowe partly our bounden dueties to commen authoritie nowe let vs learne to accomplishe the same And let vs most instauntly and heartilye praye to God the onely authour of all authoritie for all them that be in authoritie according as S. Paule willeth writing thus to Timothie in his first epistle I exhorte therfore that aboue all thinges prayers i. Timo. ii supplicacions intercessions and geuing of thankes be done for all men for kinges and for al that he in authoritie that we maye liue a quiete and a peaceable life with all godlines honestie for that is good accepted or alowable in the sight of god our sauioure Here S. Paule maketh an earnest and an especiall exhortacion concerning geuyng of thankes and prayer for kinges and rulers saying aboue all thinges as hee might say in any wise principally chiefely let praier bee made for kynges Let vs heartely thanke god for his great and excellent benefite and prouidence concerning the state of kinges Let vs praye for
one charitie beeynge of one minde of one opinion that nothynge be done by comencion or vayneglorye Who is he that hath any bowels of pitie that wyll not be moued with these wordes so pithye Whose hearte is so stony the sweorde of these woordes whyche bee more sharpe then anye two edged sweorde maye not Phili. iii. â—ut and breake a sonder Wherfore let vs endeuoure our selues to fulfil S. Paules ioy here in this place whiche shal be at length to our great ioy in an other place â—ow we â—houlde â—cade the â—cripture Let vs so reade the scripture that by readyng therof we may be made the better lyuers rather theÌ„ tue more contencious disputers If any thyng is necessary to be taughte reasoned or disputed let vs do it with all mekenesse softnesse and lenitie If anye thyng shall chaunce to be spoken vncomely lette one beare an others frailtie He that is faultye let hym rather amende then defende that whyche he hath spoken amisse lest he fal by contencyon from a folish erroure into an obstinate heresye for it is better to geue place mekely then to winne the victorye wyth the breache of charitie which chauÌ„seth where euerie man wil defend his opinion obstinately If we bee Christen meÌ„ why do we not folowe Chryst whyche sayeth â—ath x. learne of me for I am meeke and lowelye in heart A disciple must learne the lesson of his scoolemaster and a seruaunt must obeye the commaundement of his mayster He that is wyse learned saith S. Iames let him shewe his goodnes by his good conuersacion and sobrenes of hys wysedome For where there is enuy and contencion that wysedome commeth not from God but is worldly wysedome mans wysedome and deuillishe wisedome For the wysedome that commeth from aboue from the spirite of god is chaste and pure corrupted with no euil affeâ—â—ions it is quiete meke and peaceable abhorring all desyre of contencyon Iâ—â—â— iiâ— it is tractable obedyeme not grudging to learne and to geue place to them that â—eache better for their reformacyon For there shall neuer bee an ende of striuing and contencion if we contend who in contencion shal be master and haue the ouer hande if we shall heape erroure vpon errour if we continue to defend that obstinatly whiche was spokeÌ„ vnaduisedly For trueth it is that stifnes in mainteining an opinion bredeth contencioÌ„ brauling and chiding which is a vice amonge all other most pernicious and pestilent to common peace and quietnes And as it standeth betwixte two persons and parties for no man commonly doth chide with himselfe so it comprehendeth two moste detestable vices the one is picking of querels with sharpe and contencious wordes the other standeth in frowarde answering multiplying euill wordes again i. Cor v. The firste is so abhominable that sainct Paule saieth if any that is called a brother bee a worshipper of ydols a brauler or picker of querels a thief or an extorcioner with him that is such a manne see that ye eate not Now here considre that sainct Paul numbreth a scolder a brauler or a picker of querels among thiefes and idolaters Agâ—ist querell pickig and many times commeth lesse hurt of a thiefe then of a railinge tounge for the one taketh awaye a mannes good name the other taketh but his riches whiche is of muche lesse value estimacioÌ„ theÌ„ is his good name And a thief hurteth but him from whom he stealeth but he that hath an euil tonge troubleth al the towne where he dwelleth sometime the whole countrie And a caâ—ling tongue is a pestilence so full of coÌ„tagiousnes i. Cor. â—i yâ— sainct Paul willeth christian menne to forbeare the company of suche neither to eate nor drinke with them And wheras he will not that a thrisâ—ia womaÌ„ shoulde forsake her husbande althoughe he bee an infidele nor that a christian seruaunt shoulde depart from his master which is an infidele and Heathen and so suffre a christian man to kepe companie with an infidele yet he forbiddeth vs to eate or drike with a scolder or a quarel picker And also in the .vi. chap. to the. Cor. he saith thus Be not deceiued for neither fornicators â— Corin. vi neither worshippers of ydols neither thieues nor druÌ„kerds neither cursed speakers shal dwel in the kingdom of heauen It must nedes be a great fault that doth moue and cause the father to disherite his natural sonne And how can it otherwise be but that this cursed speakinge muste nedes be a moste damnable sinne the whiche doeth cause god our most merciful and louing father Against fro â—aro ounswering to depriue vs of his most blessed kingdome of heauen Against the other sinne that standeth in requiting taunte for taunte speaketh Christe himselfe I saye vnto you saith our sauiour Christe resiste not euill â—at v. but loue your enemies and saye well by them that saye euill by you doe wel vnto them that doe euil to you and praye for them that doe hurte and persecute you that you maye bee the children of your father whiche is in heauen who suffereth his sunne too rise both vpon good and euell and sendeth his raine both to the iuste and vniuste To this doctrine of Christe agreeth very well the teaching of sainct Paul Roma xiâ— that chosen vessel of God who ceaseth not to exhorte and cal vpon vs saying blesse them that curse you blesse I say and curse not recompence to no man euil for euil if it be possible asmuch as lieth in you liâ—e peaceably with all men 〈…〉 against contencion IT hath ben declared vnto you in this sermon againste strife and braulinge what greate inconuenience commeth thereby specially of suche contencion as groweth in matters of religion And howe when as no man will geue place to an other there is none ende of contencion and discorde And that vnitie whiche God requireth of christians is vtterly thereby neglected and broken And that this contencion standeth chiefely in two pointes as in picking of quarelles and makinge froward aunswers Nowe ye shal heare Sainct Paules wordes sayinge Dearely beloued auenge not your selues but rather geue place vnto wrath for it is written vengeaunce is mine I wil reuenge saieth the lorde Therefore if thine enemy hunger fede him if he thirst geue him drinke bee not ouercome with euill Deu. xxxii but ouercome euill with goodnes All these be the wordes of sainct Paule But they that be so ful of stomacke and sette so muche by themselues that they maye not abide so muche as one euill woorde to be spoken of them â—eraduenture will saye if I bee euill reuiled shall I stand still like a goose or a foole with my finger in my mouth Shall I bee suche an ydiote diserd an obieccioÌ„ to suffre euery manne to speake vpon me what they list to rayle what they list to spewe out all their veâ—ume against me at their pleasures Is it not conueniente that he that
speaketh euill should bee aunswered accordinglye If I shall vse this lenitie and softnes I shal both iÌ„crease mine enemies frowardnesse and prouoke other to doe like Suche reasons make they that can suffre nothinge An aÌ„swere for the defence of their impacience And yet if by frowarde answering to a froward person there were hope to remedie his frowardnesse he should lesse offend that should so answere doing the same not of yre or malice but onely of that intente that he that is so frowarde or malicious maye be refourmed But he that cannot amende another mannes faulte or caÌ„not amend it without his owne fault better it were that one shoulde perish then two Then if he cannot quiete him with gentle wordes at the least lett him not folowe him in wicked and vncharitable woordes If he can paeifie him with sufferinge lette him suffre and if not it is better to suffre euill then to dooe euill too saye well then to saye euill For to speake well againste euill commeth of the spirite of GOD but to rendre euill for euill commeth of the contrarie spirite And he that cannot temper ne rule his owne anger is but weake and feble and rather more like a woman or a childe then a stronge manne For the true strength and manlinesse is to ouercome wrathe and to despise iniurie and other mennes foolisshenesse And besides this he that shall despise the wronge doen vnto him by his enemye euery mane shall perceiue that it was spoken or doen without cause where as contrarye he that doth fume chafe at it shall helpe the cause of his aduersarie geuinge suspicion that the thinge is true And so in going about to reuenge euâ—l we shewe our selues to be euil and while wee will punishe and reuenge an other mans foly we double and augement our owne foly But many pretenses finde they that be wilful to colour their impacience Mine enemie say they is not worthy to haue gentle wordes or deedes beinge so ful of malice or frowardnes The lesse he is worthy the more arte thou allowed of GOD the more art thou coÌ„mended of Christ for whose sake thou shouldest rendre good for euill because he hath commauÌ„ded thee also deserued that thou shouldest so dooe Thy neighbor hath peraduenture with a worde offended the cal thou to thy remembraunce with how many wordes dedes how grieuousâ—y thou hast offended thy lorde god What was man when Christe died for him was he not his enemie and vnworthy to haue his fauour and mercy Euen so with what gentlenes and pacience doeth he forbeare and tollerate suffer thee althoughe he is daiely offended by thee Forgeue therfore a ligt â—repasse to thy neighbour that Christ maye forgeue thee many thousandes of trespasses whiche art euerie day an offender For if thou forgeue thy brother being to thee a trespasser then hast thou a sure signe and tokeÌ„ that god wil forgeue thee to whom al men be debters or trespassers How wouldest thou haue god merciful to the if thou wilte be cruell vnto thy brother Canst thou not finde in thine hearte to do that towardes an other that is thy felow whiche god hath doen to thee that art but his seruaunte Ought not one sinner to forgeue another seing that Christ whiche was no synner did praye to his father for them that withoute mercy â—nd dispitfully put him to death Who when he was reuiled i. Pet. ii did not vse reuiling wordes againe when he suffred wrongfully he did not threaten but gaue all vengeaunce to the iudgemente of his father which iudgeth rightfully And what crakest thou of thy heade if thou laboure not to bee in the body Thou canst be no membre of Christ if thou folow not the steppes of Christ who as the Prophete saith was led to death like a lambe â—soi iiii not openinge his mouth to reuiling but opening his mouthe too praying for them that crucified him saiyng Father forgeue them Luke .xxiii. for they cannot tell what they doe The which example a none after Christ sainct Stephin did folowe Acte vii and after sainct Paule We be euill spoken of saith he and speake well we suffre persecucion take it paciently 〈◊〉 Cor. iiii Men curse vs we gently entreate Thus. s Paule taught that he did he did that he taught Blesse you saieth he theÌ„ that persecute you blesse you and curse not Is it a great thiÌ„g to speake wel to thine aduersarie to whome Christ doth commaund the to do well Dauid wheÌ„ Semei did call him all to nought did not chide againe but said paciently suffre him to speake euil if perchaunce the lord wil haue mercy on me Histories be ful of exaÌ„ples of HeatheÌ„ men that toke very mekely both opprobrious reprocheful wordes iÌ„iurious or wroÌ„gful dedes And shal those HeatheÌ„ excel in pacieÌ„ce vs that professe Christ the teacher and exaÌ„ple of all pacieÌ„ce Lisander when one did rage against him in reuiliÌ„g of him he was nothinge moued but said goe to go to speake against me asmuch as oft as thou wilt leaue out nothinge if perchaunce by this meanes thou maist discharge the of those naughtie thinges with the whiche it semeth that thou art full laden Many men speake euil of al menne because they caÌ„ speake well of no manne After this sort this wise man auoided from him the reprocheful wordes spoken vnto him imputing and laying them to the naturall sicknes of his aduersarie Pericles when a certaine scoulder or a railing felow did reuile him he answered not a worde again but went into a galery after toward night when he went home this scoulder folowed him rageing still more and more because he sawe the other so sett nothing by him And after that he came to his gate being darcke nighte Pericles commaunded one of his seruauntes to light a torche to bringe the scolder home to his owne house He did not onely with quietnes suffre this brawler pacientely but also recompenced an euill turne with a good turne that to his enemie Is it not a shame for vs that professe Christ to be worse then Heathen people in a thinge chiefly pertaining to Christes religion shal philosophie perswade them more then goddes woorde shall perswade vs Shall naturall reason preuaile more with theÌ„ then religion shal do with vs Shal mans wisedome leade them to that thinge wherunto the heauenly doctrine cannot leade vs What blindenes wilfulnes or rather madnesse is this Pericles being prouoked to anger with many vilainous wordes answered not a worde But we stirred but with one litle word what foule worke do we make How do we sinne rage stampe and stare like madde men Many men of euery trifle will make a great matter and of the sparke of a litle worde will kindle a great fire taking all thinges in the worste parte But how muche better is it and more like to the example and doctrine of Christ to make rather of a
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