preuented with sodaine death neuerthelesse he shal be there where he shal be refreshed Of Abrahams bosome Chrystes wordes be so playne that a christian man nedeth no more profe of it Nowe then if this were the state of the holye fathers and righteous men before the commyng of our sauiour before he was glorified how much more then ought all we to haue a stedfast faith a sure hope of this blessed state and condicion after our death Seing that our sauiour nowe hath perfourmed the whole worke of our redemption and is gloriouslye ascended into heauen to prepare our dwellyng places with hym Ioh. xvii and sayd vnto his father Father I wyll that where I am my seruauntes shal be with me And we knowe that whatsoeuer Christ wyll his father wyll the same wherefore it cannot be but if we be his faithful sernauntes oure soules shal be with him after our departing out of this present life Sainct Stephin when he was stoned to death euen in the middest of his tormentes what was his minde moste vpon When he was ful of the holy gost Acâ—â—â— vâ—â— saieth holy scripture hauing his eies lifted vp into heauen he sawe the glory of god and Iesus standinge on the righte hande of god The whiche trueth after he had confessed boldly before the enemies of Christ they drew him out of the citie and there they stoned him who cried vnto God sayinge Lorde Iesu Christe take my spirite And doeth not our sauiour say playnly in S. Iohns gospel Verely verely I say vnto you he that heareth my worde and beleueth on him that seÌ„t me hath euerlasting life cummeth not into iudgement Iohn .v. but shal passe from death to life Shal we not then thinke that death to be precious by the whiche we passe vnto life Therefore it is a true saying of the Prophete the death of the holy and righteous men 〈◊〉 cxvi is precious in the lordes sight Holy Simeon after that he had his heartes desier in seing our sauiour that he euer longed for al his life he embraced or toke him in his armes and said Now lord let me departe in peace Luke â—â— for mine eies haue beholden that sauiour whiche thou hast prepared for al nacions It is trueth therfore that the death of the righteous is called peace and the benefite of the Lord Psal cxiiii as the churche saieth in the name of the righteous departed out of this world my soule turne thee to chyreste for the Lorde hath bene good to thee and rewarded thee And we see by holye scripture other auncient Histories of Martirs that the holy faithful and righteous euer sins Christes ascencion or going vp in their death did not doubt but that they went to be with Christ in spirite whiche is our lyfe health wealth saluacion Iohn in his holy reuelacion saw an C. xl and .iiii. M. virgins innocentes of whom he sayd Epo xiiii these folowe the laÌ„be Iesu Christe whersoeuer he goeth And shortely after in the same place he saieth I heard a voice from heauen saying vnto me write happy and blessed ar the dead which die in the lord from henceforth surely saieth the spirite thei shal rest from their paines and labours for their workes doe folowe them So that then they shal reape with ioy and comfort that which they sowed with labors and paynes They that sow in the spirite of the spirite shal reape euerlasting life Let vs therfore neuer be werye of well doing for when the time of reaping or reward commeth we shal reape without any werines euerlastinge ioye â—ola vi Math. vi Therefore while we haue time as S. Paule exhorteth vs let vs doe good to all men and nor laye vp our treasures in earth where ruste and mothes corrupt it Iames .v. which rust as S. Iames sayeth shall beare witnesse agaynst vs at the great day coÌ„demie vs and shall like moste brenninge fier tormente our fleshe Let vs beware therfore as we teÌ„der our owne wealth that we be not in the number of those miserable couetousse and wretched menne whiche S. Iames byddeth mourne and lament for theyr gredye gatherynge and vngodlye kepynge of goodes Lette vs be wyfe in tyme and learne to folowe the wyse example of the wicked stewach Let vs so wisely order our goodes and possessions committed vnto vs here by god for a season that we may truely heare and obeye thys commaundemente of our sauioure Chryste I saye vnto you sayeth he make you frendes of the wicked Mammon Luke xvi that they may receiue you into euerlastinge tabernacles or dwellynges Richesse he calleth wicked beecause the world abuseth them vnto al wickednes which at otherwise the good gifte of God the instrumentes wherby goddes seruauantes doe truely serue hym in vsing of the same He commaunded theÌ„ not to make them riche frendes to gette highe dignities and worldly promotions to geue greate giftes to ryche men that haue no nede therof but to make them freÌ„des of poore and miserable men vnto whom whatsoeuer they geue Chryst taketh it as geuen to himselfe And to these freÌ„des Christ in the gospel geueth so great honor and preeminence that he sayeth they shall receyue them that doe good vnto them into euerlasting houses not that meÌ„ shal be ourrewarders for our wel doyng but that Chryst wil rewarde vs and take it to be doen vnto himselfe whatsoeuer is doen to suche frendes Thus makyng poore wretches our frendes we make oure sauioure Chryste oure frende whose meÌ„bers they are whose miserye as he taketh for hys owne myserye so theyr relyefe succoure and helpe he taketh for hys succoure relyefe and helpe and wyll asmuche thanke vs and rewarde vs for oure goodnes shewed to them as if he himselfe had receiued lyke benefyte at oure handes as be wytnesseth in the gospel 〈◊〉 xxv saying whatsoeuerye haue doeÌ„ to any of these simple persons whiche dooe beleue in me that haue ye doen to my self Therfore let vs diligently foresee that oure faith and hope whiche we haue conceiued in almightie god and in our sauiour Christ waxe not fainte nor that the loue whiche we beare in hande to beare to him waxe not colde but let vs study daily and diligently to shew oure selues to be the true honourers louers of god by kepinge of his commaundementes by doing of good dedes vnto our nedy neighbours releuing by all meanes that we can their pouertie with oure aboundaunce and plenty their ignoraunce with our wisedom and learning and comforte their v eakenes wyth oure strength aucthoritie calling all men backe froÌ„ euill doing by godlye counsaile and good exaÌ„ple perseuering still in well doing so long as we lyue So shall we not nede to feare death for any of those thre causes afore meÌ„cioned nor yet for any other cause that can be imagined But contrary considering the manifold sickenesses troubles and sorowes of this present life the daungers of this
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
theyr owne braine of a blinde zeale and deuâ—tion withoute the worde of God And by mistaâ—ing the nature of good workes man hath moste hyghiâ—â— displeased GOD and hathe goen frome his wyll and commaundemente So that thus you haue hearde â–ª howe mache the worlde from the beginning vntyll Christe sâ—ime was euer readye to fall from the commaundemeÌ„tes of GOD and to seke other meanes to honor and serue him after a deuotion founde oute of theyr owne heades how they did set vp theyr own traditions as high or aboue Goddes commaundementes whiche hath happened also in our times the more it is to be lamented no lesse then it did among the Iewes and that by the corruption or at the least by the negligence of theÌ„ that chiefely ought to haue preferred gods commaundemeÌ„tes and to haue preserued the pure and heauenly doctrine left by Christ What man hauing any iudgement or learninge ioyned with a true zeale vnto GOD both not se and lamente to haue entered into Christes relygion suche false doctryne Superstition Idolatrye Hipocrisye and other enormities and abuses so as by lytle and litle through the soure leauen therof the swete bread of Gods holy worde hath bene muche hyndered and layed a parte Neuer had the Iewes in theyr mooste blyndnesse so manye Pilgrimages vnto Images nor vsed so muche knelyng kissinge and censynge of them as hath ben vsed in our tyme. Sectes religion amonges ChristiaÌ„â—en Sectes feined religions were neither the forty parte so manye amonge the Iewes nor more supersticiouslye and vngodlye abused then of late dayes they haue bene amonge vs. Whiche sectes and relygions had so many Hipocritical or feined workes in their state of religion as thei arrogantly named it 〈◊〉 their lampes as they said raÌ„ne alwayes ouer able to fatissye not only for theyr owne sinnes but also for all other theyr benefactoâ—s brothers and sisters of religion as mooste vngodly and craftely they had perswaded the multitude of ignoraunt people kepynge in diuers places as it were martes or markettes of merites beynge full of theyr holye reliques ymages shrynes and workes of ouerflowing abundance ready to be sold And all thinges which they had were called holy holy Coules holy gyrdelles holye Pardons Beades holy Shooes holy Rules and al ful of holines And what thinge canne be more foolyshe more superstitious or vngodlye then that men women and children shoulde weare a Friers coate to delyuer them from agues or pestilence or when they dye or when they be buried cause it to be caste vpon them in hope thereby to be saued Whiche superstition although thankes bee to God it hath bene lytle vsed in this Realme yet in diuerâ—e other realmes it hath bene and yet is vsed both amonge many both learned and vnlearned But to passe ouer the innumerable supersticionsenes that hath ben in straunge apparel in scilence in dorâ—itory in cloyster in chapter in choyse of meates and in drinkes and in suche lyke thynges let vs consider what enormities and abuses haue bene in the three chiefe pryncipal pointes whiche they called the three essencialles or three chief foundations of religion that is to saye obedience chastitie and wilful pouerty The thâ—â— chiefe bâ—wes of religioâ— Fyrst vnder pretence or color of obedience to theyr father in religion which obedience they made them selues they were made free by theyr rules canoâ—s from the obedience of their naturall father and â—â—ther and from the obedience of Emperour kinge al temporal power whom of very duety by gods lawes they were bound to obey And so the profession of their obedience not due was a forsaking of theyr due obedience And how theyr profession of chastitie was kept it is more honesty to passe ouer in scilence and let the world iudge of that which is wel knoweÌ„ then with vnchast wordes by expressing of their vnchast life to offend chaste and godlye eares And as for their wilfull pouertie it was suche that when in possessions iewels plate and riches thei were equal or aboue marchauntes gentlemen Barons Erles Dukes yet by this subtile sophistical terme PropriuÌ„ in communi that is to say proper in common they mocked the world perswading that notwithstandinge all their possessions riches yet they kept their vow and were in wylfull pouertie But for all theyr ryches they might nether helpe father nor mother nor other that were in dede very nedie poore without the licence of their father Abbot Prior or Warden And yet they mighte take of euerye man but they might not geue ought to anye man no not to theim whom the lawes of God bouÌ„d them to help And so through their traditions rules the lawes of God could beare no rule with them And therefore of theÌ„ myght be moost truely sayd Mat. 15 that which Christ spake vnto the Phariseis you breake the commaundementes of God by your traditions you honor God with your lippes but your harts be farre from him And the longer prayer they vsed by day by night vnder pretence or colour of suche holines to get the fauour of widowes other simple folkes that they might singe Trentals and seruice for theyr husbandes and frendes and admit or receiue theÌ„ into their prayers the more truely is verified of them the saying of Christ Woe be to you scribes and Phariseis Hipocrites for you deuour Widowes houses vnder color of long prayers therfore your damnation shal be the greater Wo be to you Scribes Phariseis Mat. 25 Hipocrites for you go about by sea and by lande â–ª to make moe Nouices and newe brethren and when they be let in or receaued of your secte you make theÌ„ the children of hell woorse then your selues be Honour be to God who did put light in the heart of his faithful and true minister of most famous memorye King Henry the .viij. and gaue him the knowlege of his word and an earnest affection to seke his glory and to put away al such superstitions and Pharisaicall sectes by Antichrist inuented and set vp against the true worde of God and glory of his most blessed name as he gaue the like spyryte vnto the most noble and famous princes Iosaphat Iosias and Ezechias God graunte all vs the kinges highnes faithfull and true subiectes to fede of the swete and sauory breade of Gods owne word and as Christ commaunded to eschewe all our pharisaicall and papysticall leauen of mans feyned religion Whiche although it were before God moste abhominable and contrary to Gods commaundements and Christes pure religion yet it was praised to be a moste godlye life and highest state of perfectioÌ„ As though a man myght be more godly and more perfecte by kepynge the rules traditions and professions of men then by kepinge the holye commaundementes of God And briefly to passe ouer the vngodly counterfeite religions let vs rehearse some other kindes of papisticall superstitions and abuses as of Beades of Lady psalters and Rosaries Other deuiâ—es
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
fallynge from GOD. IN the former parte of this sermon ye haue learned how many mauâ—â— of wayes men 〈◊〉 from GOD soâ—â—â—s by Idolaâ—â—y so 〈◊〉 lacke of faith some by the neglâ—â—â—ynge of their neyghbors some by nâ—â— heatynge of Gods word some by the 〈◊〉 they take in the vanities of wordly things Mâ—hâ—â—e also leaâ—tied in what miseâ—peth at man is whiche 〈◊〉 gone from God And how that God yet of his infynite goodnes to call agayn man from that his mysery vseth fyrst tentle admonitions by hys prâ—â—chorâ— after he layeth on terrible thâ—eatâ—ynges 〈◊〉 owe yf thys gentle menye you and commynation to gether do not secuâ— than GOD wyll shewe his 〈◊〉 â—â—â—Ì„tenannce vppon vs he wyll powre inâ—ollerable plagues vpon oure heades and after he wyll take awaye from vs all hys ayde and â—ssysteâ—â—â— wherewyth before he dyd defenâ—â— vs from all seâ— he maner of â—alamitie As the Euan gelycal Prophete Esay Esay 5. agreing with CHRISTES pataâ—â—â— doth teathe vs saying Mat. 21. That GOD had made a goodly viney arâ—â— for his belourd children he hedged it he wâ—lseâ— iâ— found about he planted it with chosen vynes and made a turret in the middes therof therein 〈…〉 wyne presse And when he â—oâ—ied that iâ—â—ould 〈◊〉 hym furth good grapes it brought furth wâ—lâ—◠〈◊〉 â—â—pes and after it foloweth Nowe shall I she 〈…〉 saith GOD what I wyl do with my vine 〈…〉 shil pâ—nck down the hedges that it thaâ— yet 〈…〉 breake downe the walles that it may be troden vnder foote I wyll let it lye wast it shal not be cutte it shall not â—â—â—igged put briers and thornes shall oâ—â—â—gue we it and I shall commaunde the cloudes that they shall 〈…〉 mayne vpon it My these that arminges hoâ— are monyshed that if we which are thechosen vineyarde of GOD brynge not furth good grapes that is to say good workes that may be deâ—otâ—blâ— and pleasâ—unt in his sight wheÌ„ he â—â—heath for theâ—â— when he sendeth his â—â—essengers to câ—l vpon vs for them but rather bring forth wylde grapes that is to saye sower workes vnswete vnsauery and vnsâ—â—â— fulâ—theÌ„ wil he pluck away al defence â—suffre greuous plages of famine bartayll dearth death to light vpoÌ„ vs Finally if these doo not yet serue he wil let vs lie wast he wyll geue vs ouer he wil turne away from vs he wil dig delue no more about vs he will let vs alone suffer vs to bring furth euen such fruit as we wil to bring forth braÌ„bles hâ—ers thornes al naughtynes al vyce that so abouÌ„dantly that they shal cleane ouer growe vs suffocate strangle vtterly destroy vs. But they that in this wâ—â—ld liue not after GOD but after theâ— own carnal liberty perceiue not this great wrathe of God to wards them that he wil not digge nor delue any more about them that he doth let them alone eueÌ„ to themselues But they take this for a great benefâ—◠〈◊〉 GOD to haue al their owne libertie so they like as carnal libertie were the true libertie of the gospel But GOD forbidde good people that euer we shulddesyre such libertie For although GOD suffer soâ—â—◠〈◊〉 the wicked to haue their pleasure in this world yet the ende of vngodly liuing is at lengthe eternal destructioÌ„ Mu. 11. The murmuring Israelites had that they longed for they had quayles enough yea tyl they were wery of them But what was the end thereof Their swete meate had soure sauce euen whyles the meate was in their mouthes the plage of GOD lighted vpon them and sodainly they dyed So if we liue vngodly GOD suffereth vs to folow oure owne willes to haue our owne delightes and pleasures and correcteth vs not with some plage it is no doubt but he is almost vtterlye dyspleased with vs. And although it bee long or he stryke yet manye tymes when he stryketh suche personnes he striketh them at once for euer So that when he doth not strike vs when he ceaseth to afflict vs to punish or beatâ— vs suffereth vs to runne headlonges into all vngodlines and pleasures of thys worlde that we delite in wout punishmente aduersitie it is a dredful token that he loueth vs no leÌ„ger that he careth no leÌ„ger for vs but hath geueÌ„ vs ouer to our owne selues As long as a maÌ„ doth proyne his vines doth digge at the rootes and doeth lay freshe yearth to them he hath a mynde to them he percepueth some token of fruitfulnes that may be recouered in theÌ„ but when he wil bestow no more suche cost and labor about them then it is a signe that he thynketh they wil neuer be good And the father as long as be loueth his child he loketh angerly he correcteth him when he doeth amysse but when that serueth not vpon that he ceaseth from correccion of hym and suffereth him to do what he list himselfe it is a signe that he intendeth to disinherite hym to cast him a way for euer So surely nothing should perce our heart so sore and put vs in suche horrible feare as when we knowe in our conscience that we haue grieuously offended GOD and do so continue that yet he striketh not but quietlye suffereth vs in the naughtines that we haue delight in Then specyally it is time to crye to cry againe as Dauid dyd Cast me not away from thi face Psal 51 Psal 29 and take not a way thy holy spirit froÌ„ me LORDE turne not awaye thy face fcomme cast not thy seruaunt away in displeasure Hide not thy face from me Psal 1.42 least I be like vnto theÌ„ that go down to hel The which lameÌ„table praiers of him as they do certify vs what horâ—ible dauÌ„ger they be in froÌ„ whom GOD turneth his face for the time as long as he so doth so shoulde they moue vs to crye vpon GOD with al our heart that we mâ—â— not bee brought into that state which doubtles is so sorowful so miserable so dreadful as noo tounge can sufficiently expresse or any heart can thynke For what deadly greif may a man suppose it is to be vnder the wrath of GOD to be forsaken of hym to haue his holy spirite the authoure of all goodnes to be taken from him to be brought to so vile a condytion that he shal be lefte mete for no better purpose then to be for euer condemned to hell For not onely suche places of Dauid do shewe that vpon the turnyng of GODS face from anyr persons they shal be left bare from al goodnes farre from hope of remedy but also the place recited last before of Esay doeth meane the same which she weth that GOD at length doth so forsake his vnfruitful vineyard that he wyl not onely suffre it to bryng furth wedes briers and thornes but also further to punyshe the vnfruitfulnes of it he faith he wil not cut it he wil not delue it and he wil
commaund the cloudes that they shall not raine vpon it wherby is signified the teachinge of his holy word which S. Paule after a lyke maner expresseth by planting and watering meaning that he wylcake that away from theÌ„ So that they shal be no lenger of his kingdome they shal be no leiger gouerned by his holy spirites they shal be frustrated of the grace and benefites that they hadde and tuer mighte haue enioyed throughe Christe They shal be depriued of the heauenly light and life which they had in Chryst whiles they abode in him They shal be as they were once as men without GOD in this world or rather in woorse takynge And to be short they shal be geuen into the power of the deuyl which beareth the rule in al theÌ„ that be cast awaye from GOD as be dyd in Saul Iudas and generally in al suche as worke after their owne wylles 1. Re 25. the children of diffidence and infidelitie Let vs beware therefore good christyan people lest that we reiecting GODS woord by the whyche we obteine and reteine true faith in GOD be not at length cast of so farre that we become as the chyldren of infidelitie which be of two sortes farre dyuerse yea almost cleane contrary and yet both bee verye farre from returning to GOD. The one forte onelye waying their sinful detestable liuing with the right iudgment straightnes of GODS righteousenes be so destitute of counsail and be so comfortles as all they must nedes be from whom the spirite of counsayl and comfort is gone that they will not be perswaded in their hertes but that either GOD cannot or els that he wil not take them agayne to his fauor and mercye The other hearyng the louing large promises of GODS mercye and so not conceiâ—â—nge a right faith therof make those promises larger then euer GOD did trusting that although they coÌ„tinue in their sinful and detestable liuinge neuer so longe yet that GOD at the ende of their lyte wil shewe hys mercy vpon them and that then they wil returne And doth these two fortes of men Eze. 18. and. 33. de in a dawnable state and yet neuer thelesse GOD who willeth not the deth of the wicked hath shewed meanes wherby both the same if they take hede in season may escape A gaynst desperation The fyrst as they doe dread GODS rightefull iustice in punishing sinners wherby they shuld be dismaid and shuld despayre indeoe as touching any hope that may be in themselues soo if they woulde constantly beleue that GODS mercy is the remedye appoynted agaynst such despayre and distrust not onely for them but generally for al that be forye and truely repentant wil therwithall sticke to GODS mercy they may be sure they shal obtein mercy and enter into the porte or hauen of sauegarde into the which whosoeuer doth come be they defore time neuer so wicked they shal be oute of daunger of euerlasting damnation Eze. 33. as GOD by Ezechiel saith what time soeuer the wicked doth returne take earnest and true repentauÌ„ce I wil forget al his wickednes Agaynste presumptyon The other as they be ready to beleue GODS promises so they shuld be as ready to beleue the threatninges of GOD aswel they should beleue the lawe as the gospell aswell that there is an bel and euerlasting fyre as that there is an heauen and euerlastynge ioye aswel they should beleue damnation to be threatened to the wicked and euill doers as saluation to be promysed to the faythful in worde and workes aswell they should beleue God to be true in the one as in the other And the sinners that continue in theyr wicked lyuyng ought to thynke â–ª that the promises of Goddes mercy and the Gospel perteyne not vnto them beynge in that state but onely the lawe and those scriptures whiche conteine the wrathe and indignation of GOD and his threateninges whiche should certifie them that as they do ouer boldely presume of GODS mercye liue dissolutely so doth GOD â—tyl more and more withdrawe his mercy from them and he is so prouoked therby to wrathe at lengthe that he destroieth suche presumers many tymes sodayâ—lye For of suche Saynct Paule sayde thus when they shall saye it is peace 1. Cess 5 there is no daunger â–ª then shall sodaine destruction come vpon them Let vs beware therefore of suche naughtye boldenesse to synne for GOD which hath promysed his mercy to them that bee truely repentaunte althoughe it be at the latter ende hath not promised to the presumtuous sinner eyther that he shal haue longe lyfe or that he shal haue true repentaunce at the laste ende But for that purpose hath he made euerye mannes death vncertaine that he should not put his hope in th ende and in the meane season to GODS hyghe displeasure lyue vngodlye Wherfore let vs folowe the counsayle of the Wyseman let vs make no tarying to turne vnto the lord let vs not put of from day to daye for so daynly shall hys wrath come â–ª and in tyme of vengâ—â—nce he wyll destroy the wicked Let vs therfore turne betymes and wheÌ„ we turne â—se 14 let vs praye to GOD as Dzeâ— teacheth saying Forgeue vs al our sines â–ª receiue vs graciouslye And if we turne to him with an humble a very penitent heart he wyl receiue vs to hys fauour and grace for hys holye names sake for hys promyse sake for his trueth and mercyes sake promised to all faythful beleuers in Iesus Christe his onely naturall sonne To whom the only sauiour of the worlde with the father and the holy ghoste bee all honour glory and power worlde without ende Amen An exhortation agaynste the feare of death IT is not to be merueiled that worldlye men doe feare to dye For death depryueth theim of all worldlye honours ryches and possessions in the fruition whereof the worldely man counteth hym self happy so longe as he maye enioye theim at his owne pleasure and otherwise if he be dispossessed of the same withoute hope of recouâ—rye then he can none other thinke of him self but that he is vnhappy â–ª because he hath lost his worldlye ioye and pleasure Alas thinketh this carnall man shall I nowe depart for euer froÌ„ al my honours al my treasure from my country frendes riches possessions and worldlye pleasures whiche are my ioye and heartes delyghte Alas that euer that daye shall come when all these I muste byddâ— fare well at once and neuer to enioye anye of them after Wherefore it is not withoute great cause spoken of the Wise man O death howe bytter sower is the remembraunce of thee to a man that liueth in peace and prosperytie in his substaunce Ecct. 41. to a man liuinge at ease leadyng his lyse after hys owne mind withoute trouble and is there withall well pampered and fedde There be other menne whome thys worlde doth not so greatlyâ— laugh vpon â–ª but rather bere
to you Iohn 6 that beleue in the name of the sonne of God that you may know that you haue euerlastinge lyfe and that you doe beleue vpon the name of the sonne of God And our sauiour CHRISTE sayth he that beleueth in me hath lyfe euerlastynge and I wyll rayse him from death to life Iohn 6 at the laste daye 1 Cor. 1 S. Paule also sayth that CHRISTE is ordeyned and made of God our righteousnes oure holynes and redemption to the intente that he whyche will glory should glory in the LORDE S. Paul did contemne and set litle by al other thinges esteming them as dunge whiche before he had in very greate pryce that he might be founde in CHRIST to haue euerlastinge life true holynes righteousnes and redemption Finallye S. Paule maketh a playne argument in this wyse Cellos 3 If our heauenly father would not spare his owne natural sonne but dyd geue him to deathe for vs howe can it be that with hym he should not geue vs all thinges Therfore yf we haue CHRIST then haue we with hym and by hym all good thinges whatsoeuer we canne in oure heartes wysh or desyre as victory ouer death synne and hel we haue the fauoure of God peace with hym holinesse wysedome iustice power lyfe and redemption we haue by hym perpetuall health wealth ioye and blisse euerlastinge ¶ The seconde part of the 〈◊〉 of the feare of death IT hath ben heretofore she wed you that there be three causes wherfore men do coÌ„monly feare death Fyrst the sorowful departing from worldly goods pleasure The second the feare of the panges paynes that come with death Last and principall cause is the horrible feare of extreme miserie perpetual damnacion in time to come And yet none of these thre causes troubleth good men because they staye theÌ„ selues by true fayth perfit charitie sure hope of the endelesse ioy and blisse euerlastyng Al those therfore haue gret cause to be ful of ioy that be ioyned to Christe with true faith stedfaste hope perfect charitie not to fere death nor euer lasting daÌ„nation For death cannot depriue theÌ„ of Iesu Christ nor any sinne can condemne theÌ„ that are graffed surely in him which is their only ioy treasure lyfe Let vs repent our sinnes amende our liues trust in his mercy satisfactioÌ„ death can neither take hym from vs nor vs from hym For theÌ„ as s Paule saith whether we liue or dye we be the lordes owne And again he saith Rom. xiiii Christ did die rose againe because he shuld be lord both of the dead quicke TheÌ„ if we be the lordes owne when we be dead it must nedes folow that such teÌ„porall death not only cannot harme vs but also that it shal much be to our profite ioyne vs vnto god more perfectly And therof the ChristiaÌ„ heart may surely be certified by the infallible or vndeâ—â—â—â—â—ble trueth of holy scripture It is God 〈…〉 Paul which hath prepared vs vnto 〈…〉 the same is he which hath geuen vs an earnesse of the spirite Therfore let vs be alwayes of good comfort for we know that so long as we be in the body we be as it were farre froÌ„ god in a strange countrey subiect to many perilles walking with out perfect syght knowledge of almighty God onely seing him by faith in holy scriptures But we haue a courage desire rather to bee at home with God our sauiour Christ farre from the body where we may beholde his God head as he is face to face to our euerlastyng comforte These be S. Paules wordes in effect Pebre xiii wherby we may perceiue that the life in this world is reseÌ„bled lykened to a pilgrimage in a straunge countrey farre from god that death deliuering vs from our bodyes doth sende vs straight home into our owne countrey maketh vs to dwel presently with god for euer in euerlasting rest quietnes So that to dye is no losse but profite winninge to all true christen people What loste the thiefe that hanged on the crosse with Christ by his bodely death yea how much dyd he gayne by it Luk. xxiii Did not our sauiour say vnto him this day thou shalt be with me in Para dise And Lazarus that pitifull person that laye before the riche mans gate Luke .xvi. payned with sores pyned with hunger dyd not death hyghly prosite and promote hym Which by the ministery of Angels sent hym vnto Abrahams bosome a place of rest ioy and heauenly consolation Let vs thinke none other good Christen people but Christ hath prepared and made ready before the same ioy and felicitie for vs that he prepared for Lazarus the thiefe Wherfore let vs sticke vnto his saluation and gracious redemptioÌ„ beleue his word serue him from our heartes loue obey him whatsoeuer we haue done heretofore coÌ„trary to his moste holy Wyl now let vs repent in tyme heareafter study to correct our lyfe doubt not but we shall fynd him as merciful vnto vs as he was eyther to Lazarus or to the thiefe whose examples ar writteÌ„ in holy seripture for the comfort of theÌ„ that be sinners subiect to sorowes miseries calamities in this world that they shuld not dispayre in gods mercy but euer trust therby to haue forgeuenes of their sinnes life euerl â—sting as Lazarus the thiefe hadde Thus I trust euery christen maÌ„perceiueth by the infaflible or vndeceauable word of God that bodely death cannot harme nor hynder theÌ„ that truly beleue in Christ but contrary shall profite promote the christen soules which being truely penitent for their offences depart hence in perfect charitie in sure trust that God is mercifull to theÌ„ forgeuing theyr sinnes for the merites of Iesus Christ his onely naturall sonne The seconde cause why some do feare death The secoÌ„d cause why some do fere death is fore sickenes and greuous paynes which partely come before death partly accoÌ„panieth or cometh with death whensoeuer it commeth This feare is the feare of the frayle fleshe and a naturall passion belongyng vnto the nature of a mortal man But true faith in Gods promises and regarde of the paynes panges which Christ vpon the crosse suffered for vs miserable sinners with consideracion of the ioye euerlastynge lyfe to come in heaueÌ„ wil mitigate asswage lesse those paines moderate or bryng into a meane this feare that it shall neuer be able to ouerthrowe the heartye desyre gladnes the the Christian soule hath to be seperated froÌ„ this corrupt body that it may come to the gracious presence of our sauiour Iesus Christ If we beleue stedfastly the word of god we shal perceyue that such bodely sicknes panges of death or what soeuer dolorous paynes we suffer eyther before or with death be nothing els in christen men but the rodde of our heauenly louyng
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
whoredome in his place to sette the wicked spirites of vncleannes fornication to be ioyned and doe seruice to them 1. Cor. vi 1. Peter i Ye are derelye boughte saieth he therefore gloryfye God in youre bodyes Christe that innocent â—ainâ—e of god hath bought vs from the seruitude of the deuill not with corruptible gold siluer but with his most precious deare heart bloud To what intent That we should fall agayne vnto our old vnclennes abhominable liuyng Nay verely But that we should serue him all the dayes of our life in holynesse and righteousenesse Esâ—â— xxxvâ— Lukâ— that we shuld glorifie him in oure bodyes by puritie and clennesse of life He declareth also that our bodies are the meÌ„bers of Christ How vnsemely a thing is it then to cease to be incorporate or imbodyed one with Christe through whoredom to be ioyned and made al one with an whore What greater dishonour or iniury can we doe to Christ then to take away from him the membres of his body to ioyne theÌ„ two whores deuils wicked spirites And what more dyshonour can wee do to oure selues theÌ„ through vncleannes to loose so excellent a dignitie and fredome to become bonde flanes miserable captiues to the spirites of darkenesse Lette vs therefore consider fyrst the glorye of Christe and then oure state our dignitie and fredom wherin god hath set vs by geuinge vs his holy spyrite and let vs valeantly defende the same agaynste Sathan and all his craftie assaultes that Christe maye be honored and that we loose not our libertie or freedome but stil remayne in one spirite with him Moreouer in hys Epistle to the Ephesians the blessed Apostle willeth vs to be so pure Ephe. vâ— free from adulterye fornication and all vncleannesse that we not once name them emonge vs as it becommeth sainctes nor filthinesse nor foolyshe talkynge nor iesting which are not comely but rather geuynge of thankes For this ye know saieth he that no whoremonger either vncleane person â—â—t v. 〈◊〉 vi or couetous person which is an ydolater hathe any inheritaunce in the kyngdome of Christe and god And that we shoulde remembre to be holy pure and free from al vncleannesse The holy Apostle calleth vs Sainctes because we are sanctifyed and made holye in the bloude of Christ throughe the holye Ghoste Now if we be sainctes what haue we to do wyth the maners of the Heathen Saincte Peter sayeth As he whiche called you is holy â—eter euen so bee ye holye also in all your conuersacion because it is wrytten Be ye holye for I am holy Hitherto haue we heard how grieuous a synne fornication and whoredome is â—eui xi â—â—d xix and howe greatly god doth abhore it throughout the whole scripture How cane it any otherwise be then a synne of most abhominacion seing it once maye not bee named emong the Christians muche lesse it may in any poynte be committed And surely if we woulde weigh the greatnes of thys synne and consider it in the right kynde we shoulde fynde the sinne of whoredome to be that most filthy lake foule puddle and stinking sinke whereinto all kindes of sinnes and euils flowe where also they haue theyr resting place and abyding For hath not the aduiterer a pryde in his whroedome as the Wiseman sayeth They are glad when they haue done euil and reioyce in thinges that are starke naughte Is not the adulterer also ydle and delighteth in no godly exercise but only in that hys moste filthy and beastly pleasure Is not his mynde pluckte and vtterlye drawen awaye from all vertuous studies and fruiteful labours and only geueÌ„ to carnall fleshly imaginacioÌ„s Doth not the whoremonger gene his minde to gluttonie that he maye be the more apt to serue his lustes and carnal pleasures Doeth not the adulterer gene his minde to couetousnes to polling and pillinge of other that he may be the more able to mainteine his harlottes and whores to continue in his filthy and vnlawful loue Swelleth he not also with enuye againste other fearing that his pray should bee allured taken awaye from him Againe is he not yrefull replenished with wrath displeasure euen against his best beloued if at any time his beastly and diuelishe request bee letted What sinne or kind of sinne is it that is not ioined with fornication and whoredome It is a monster of manye heades It receiueth all kindes of vices and refuseth all kindes of vertues If one seuerall sinne bringeth daÌ„nacion what is to be thought of that sinne which is accompanied with al euils hath waiting on it whatsoeuer is hateful to god damnable to man and pleasaunt to SathaÌ„ Greate is the damnacion that hangeth ouer the heades of fornicatours and adulterers What shall I speake of other incommodities whiche issue and flowe out of this stinkynge puddell of whoredome Is not that treasure which before al other is moste regarded of honeste persons the good fame name of man and woman lost through whoredom what patrimonie or liuelehode what substaÌ„ce what goodes what riches doth whoredome shortly consume briÌ„g to naught What valiauÌ„tnes streÌ„gth is many times made weake destroied with whoredome What wit is so fine that is not doted defaâ—ed through whoredome What beautie although it were neuer so excellent is not diffigured through whoredome Is not whoredome an enemie to the pleasaunte floure of youthe bringeth it not gray heares olde age before the time What gifte of nature although it were neuer so precious is not corrupted with wordome Come not the french pockes with other diuerse diseases of whoredom From whence come so many bastardes and misbegotten children to the high displeasure of god dishonour of holy we blocke but of whoredome How many coÌ„firme all their substauÌ„ce and goodes at the last fal into such extreme pouertie that afterward thei steale so are hanged through whoredome What comencion manslaughter commeth of whordome Now many maidens be defloured howe many wiues corrupted howe many wydowes defiled through whoredom How much is the publique coÌ„mune vâ—eale impouerished troubled through whoredom How much is gods worde coÌ„teÌ„ned depraued by whoredom whoremongers Of this vice coÌ„meth a great parte of the diuorces â–ª which nowe a daies be so commoÌ„ly accustomed and vsed by meÌ„s priuate auethoritie to the greate displeasure of God and the breache of the most holy knotte and bonde of matrimonie For when this moste detestable sinne is once crept into the breast of the adulterer so that he is entangled with vnlawfull and vnchaste loue straighte waies his true and lawefull wife is despised her presence is abhorred her companie stinketh and is lothesome what soeuer she doth is dispraised there is no quietnes in the house so long as the is in sight Therefore to make shorte tale must she away for her housbande can broke her no longer Thus through
whoredome And here are all degrees to be monished whether they be married or vnmarried to loue chastitie and clennes of lyfe For the married are bounde by the lawe of God so purely to loue one an other that nether of them seeke any straunge loue The man must onely cleaue to hys wyfe and the wyfe agayne only to her husband they must so delight one in an others companye that none of them couete any other And as they are bounde thus to liue together in all godlynesse and honeslye so lykewyse is their duetie vertuouslye to brynge vp their children and to prouide that they fall not into Sathans snare nor into any vncleÌ„nes but that they come pure and honest vnto holy wedlocke when tyme requireth So likewise oughte all maisters and rulers to prouide that no whoredome nor any point of vnclennes bee vsed among theyr seruauntes And again they that are single and fele in themselues that they cannot lyue without the company of a woman let them get wyues of their own and so liue godli together For it is better to marry then to burne And to auoide fornicacion i. Cor. vii saith the Apostle let euery man haue his own wife and euerye woman her own husbande Finally al such as fele in theÌ„selues a sufficiencye and habilitie throughe the workynge of gods spirite to leade a sole and continent lyfe let theÌ„ praise god for his gift and seke al meanes possible to maintaine thesame as by reading of holy scriptures by godly meditacions by continual praiers suche other vertuous exercises If we all on thys wyse wil endeuoure our selues to eschewe fornicacion adultery and all vnclennes and leade our liues in all godlynes and honestye seruinge God with a pure and cleane hearte and glorifying him in our bodyes by leadyng an innocente and harmelesse lyfe we maye be sure to be in the number of those of whom our sauioure Chryste speaketh in the gospell on thys maner Aâ—â—th v. blessed are the pure in hearte for they shall see God to whom alone bee all glorye honoure rule and power worldes withoure ende Amen ¶ A Sermon against Contencion and brawling THis day good Christen people shall be declared vnto you the vnprofitablenes and shamefull vnhonestye of contencion strife and debate to thintente that wheÌ„ you shal see as it were in a table painted before your eyes the euil fauourednes and deformitie of thys mone detestable vice your stomackes mat be moued to rise againste it and to deteste and abhore that sinne which is so much to be hated and so pernicious and hurteful to al men But emong all kindes of coÌ„tention none is more hurteful then is contencion in matters of religion Eschewe sayeth S. Paule folishe and vnlearned questions i. Timo. â— 1. Tim. ii knowynge that they brede stryfe It becommeth not the seruaunt of god to fight or striue but to be meke towarde all menne This contencion and strife was in Sainct Paules tyme emong the Corinthians and is at this tyme emonge vs Englyshe menne For to many there be which vpon the Ale benches or other places delight to set forth certayne questyons not so much pertaynyng to edificacion as to vaine glory and shewyng forth of theyr conning and so vnsoberly to reason dispute that when neyther parte wyll geue place to other they fall to chydynge and contencyon 〈…〉 and sometyme from hote woordes to further inconuemence Sainte Paule could not abyde to heare emong the Corinthians these woordes of discorde or dissencyon I hold of Paule I of Cephas and I of Apollo What woulde he then saye i. Cor. iii. if he heard these wordes of contencion which be now almost in eueri mans mouth he is a Pharisei he is a gospeller he is of the new sort he is of the old fayth he is a newe broched brother he is a good catholique father he is a papist he is an heretique Oh how the church is deuided Oh howe the cities bee cut and mangled Oh how the cote of Chryst that was wythoute seame is all to rente and torne Oh body mistieal of Chryste where is that holy happy vnitie oute of the whyche whosoeuer is he is not in Chryst If one meÌ„ber bee pulled from another where is the body If the bodye be drawen froÌ„ the head where is the life of the body We cannot be ioyned to Christ our head excepte we bee glued with coÌ„corde charitie one to an other For he that is not in this vnitie is not of the church of Christ 1. Cor .iii. whiche is a congregacion or vnitie together and not a diuision S. Paule saith that as longe as emulacion or enuyinge contencion and faccions or seetes be emong vs we be carnal and walke accordyng to the fleshly maÌ„ And. S. Iames saith If you haue bitter emulacion or enuying and contencion in your heartes glory not of it for wheras contencion is Iames. iii there is vnstedfastnes and all euill dedes And why doe we not heare S. Paule which prayeth vs whereas he myghte commaunde vs saying I beeseche you in the name of oure Lord Iesus Chryste that you wyl speake all one thyng 1. Cor. i. and that there be no dissencion emonge you but that you will bee one whole body of one mind of one opinioÌ„ in the trueth If his desier be resonable honest why doe we not grasit it â—if his request be for our profit why doe we refuse it And if we liste not to heare his peticion of praier yet let vs heare his exhortacioÌ„ wher he saith I exhorte you that you walke Ephe. iiii as it becommeth the vocacion in the which you be called with al submission and mekenesse with lenitie and softnesse of mind bearyng one another by charitie studying to keepe the vnitie of the spirite by the bonde of peace For there is one body one spirite one faith one baptisme There is he saith but one body of the whiche he caÌ„ be no liuely member that is at variauÌ„ce with the other members There is one spirite whiche ioyneth and knitteth all thynges in one And how can thys one spirite reigne in vs when we among our selues bee deuyded There is but one fayth and howe can we then say the is of the olde fayth and he is of the new fayth There is but one baptisme and then shall not all they whiche be baptised be one Contencion causeth diuision wherefore it oughte not to bee emonge Christians whom one fayth and baptisme ioyneth in an vnitie But if we coÌ„temne S. Pauses request and exhortacion yet at the least let vs regarde hys earnest entreating in the whyche he doeth very earnestly charge vs and as I maye so speake coniure vs in this fourme and maner If there be any consolacion in Chryste if there bee any comforte of loue if you haue any felowshyp of the spirite if you haue any bowels of pitie and compassion fulfill my ioye beeynge all lyke affected hauynge
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